A
TREATISE
AGAINST
TRAITORS
.
Taken
out
of
the
40.
Chapter
of
Ieremyes
Prophesie
,
the
13
,
14
,
15
,
16.
verses
,
and
the
41.
1
,
2
,
3
,
4.
verse
13
Moreouer
Johanan
the
Sonne
of
Kareah
,
and
all
the
Captaines
of
the
hoste
,
that
were
in
the
fieldes
,
came
to
Gedaliah
to
Mizpah
.
verse
14
And
said
vnto
him
,
Knowest
thou
not
that
Baalis
the
king
of
the
Ammonites
hath
sent
Ishmael
the
sonne
of
Nethaniah
to
slaye
thee
?
But
Gedaliah
the
sonne
of
Ahikam
beleeued
them
not
.
verse
15
Then
Johanan
the
sonne
of
Kareah
spake
to
Gedaliah
in
Mizpah
secretlye
,
saying
,
Let
me
goe
,
J
pray
thee
,
and
J
will
slay
J
shmael
the
sonne
of
Nethaniah
,
and
no
man
shall
know
it
.
Wherfore
should
hee
kill
thee
,
that
all
the
Jewes
,
which
are
gathered
vnto
thee
,
should
be
scattered
,
and
the
remnant
in
Iudah
perish
.
verse
16
But
Gedaliah
the
sonne
of
Ahikam
said
vnto
Johanan
the
Sonne
of
Kareah
,
Thou
shalt
not
doe
this
thing
:
for
thou
speakest
falsely
of
Ishmael
.
And
the.
41.
1
,
2
,
3
,
4.
&c.
verse
1
But
in
the
seuenth
moneth
came
Ishmaelthe
sonne
of
Nethaniah
,
the
Sonne
of
Elishama
of
the
seede
royall
,
and
the
princes
of
the
King
,
and
ten
men
with
him
,
vnto
Gedaliah
the
sonne
of
Ahikam
to
Mizpah
,
and
there
they
did
eat
bread
together
in
Mizpah
.
verse
2
Then
arose
Ishmael
the
sonne
of
Nethaniah
with
these
ten
men
that
were
with
him
,
and
smote
Gedaliah
the
Sonne
of
Ahikam
the
sonne
of
Shaphan
with
the
sworde
,
and
slewe
him
,
whome
the
King
of
Babel
had
made
gouernour
ouer
the
land
.
verse
3
Ishmael
also
slew
all
the
Jewes
that
were
with
Gedaliah
at
Mizpah
,
and
all
the
Caldeans
that
were
found
there
,
and
the
men
of
warre
.
4
Now
the
second
day
that
he
had
slaine
Gedaliah
,
and
no
man
knew
it
.
SO
infinite
is
the
worde
of
GOD
according
to
Dauids
praise
of
it
,
in
the
19.
Psalme
,
as
that
no
euill
or
good
in
the
world
,
can
hide
or
conceale
themselues
from
the
light
thereof
,
but
that
it
manifesteth
them
in
the
holye
Scriptures
,
being
by
the
holye
men
of
God
indited
,
and
to
that
ende
and
purpose
by
the
Church
from
age
to
age
retained
.
Yea
there
are
no
vices
of
any
kinde
,
how
abhominable
soeuer
committed
by
the
euill
:
nor
christian
vertues
how
commendable
soeuer
doone
and
practised
by
the
good
,
which
the
holy
Scriptures
touch
not
,
and
the
seruantes
of
God
,
in
them
,
in
one
place
or
other
teache
not
:
whereof
amongst
the
rest
,
this
place
of
Jeremiahs
Prophecie
is
a
manifest
witnes
,
wherin
the
Prophet
led
by
the
spirite
of
God
most
learnedlye
,
both
for
the
matter
,
and
compendiouslye
for
the
manner
doth
lay
downe
&
leaue
to
all
ages
vnto
the
worlds
end
to
be
recorded
,
memorable
historye
,
and
a
diuine
canonized
for
the
benefit
of
his
church
concerning
Princes
and
people
:
teaching
Princes
first
,
what
care
they
are
to
haue
of
their
owne
safetye
,
and
then
how
to
demeane
themselues
towards
their
Cuntry
and
people
:
likewise
laying
forth
of
people
two
sorts
one
gody
,
good
&
carefull
,
for
Prince
,
church
,
and
Country
:
the
other
,
wicked
and
rebollious
.
The
summe
of
which
Historye
is
this
.
Ierusalem
with
the
King
Zedekiah
Princes
and
people
thereof
(
it
being
forewarned
,
the
Iewes
insundrye
of
the
Prophet
Jeremiah
his
prophesies
)
is
taken
captiue
by
Nebuchadnezzar
King
of
Babel
.
Zedekiah
his
owne
eyes
put
out
,
his
nobles
some
slaine
,
and
other
some
carried
as
bondslaues
into
Babel
.
Yet
according
to
Gods
promise
,
a
remnant
must
escape
,
it
escapeth
:
The
meanes
of
their
preseruation
and
more
security
,
is
a
Iewe
named
Gedaliah
by
Nebuchadnezzer
,
according
to
Gods
prouidence
for
his
people
,
in
the
time
of
their
wofull
distresse
,
made
a
Lord
Deputy
or
Lieutenant
,
by
which
meanes
some
time
of
breathing
is
had
:
But
(
loe
)
what
ease
breedeth
.
Ease
(
saith
Salomon
)
slayeth
the
foolish
,
certaine
busie
bodies
,
or
busie
heads
,
rather
become
Male-contents
with
the
state
,
not
bearing
the
yoke
,
though
otherwise
light
and
easie
in
comparison
of
their
other
bretheren
:
they
set
their
heads
on
mischeefe
,
one
especiall
amongst
them
a
Iew
,
becomes
a
Traitor
,
the
text
cals
him
Ishmaell
,
he
conspires
Gedaliahs
death
,
and
to
that
purpose
becomes
an
hireling
to
Baalis
King
of
the
Ammonites
.
Now
then
Gedaliah
is
enuied
,
treason
against
him
conspired
:
yet
loe
,
God
of
a
speciall
loue
forewarnes
Gedaliah
by
a
certaine
trustie
harted
Subiect
,
one
aboue
the
rest
named
Johanan
he
reueales
it
.
But
where
God
wil
punish
,
what
warning
will
serue
?
The
Prince
Gedaliah
beleeues
it
not
,
the
Danger
he
stands
in
foretolde
,
he
preuents
not
,
for
his
owne
safety
he
prouides
not
,
and
execution
of
iustice
vpon
this
Traitor
demaunded
,
he
in
any
wise
willes
not
:
and
what
then
befalles
?
contempt
of
Gods
warninges
,
immediatly
go
before
his
iudgements
:
Gedaliah
the
Prince
is
forewarned
,
Johanan
the
trustie
subiect
is
not
beleeued
,
Ishmael
the
traitor
therby
is
hartened
:
Ishmael
vpon
Gedaliah
his
securitie
makes
his
aduantage
,
he
looses
no
time
,
opportunitie
is
watched
,
when
the
Prince
in
the
midst
of
his
securitie
maye
be
taken
:
The
good
gouernour
,
he
eates
,
he
drinkes
,
he
is
merrilye
feasting
with
this
Archtraitor
,
and
ten
other
Leaguers
his
associates
:
Gedaliah
the
Prince
in
the
middest
of
the
feast
being
carelesse
,
Ishmael
killeth
:
his
captaines
and
other
of
the
Iewes
his
seruants
at
bourde
he
butchereth
:
and
foure
score
other
men
zealous
after
Gods
seruice
,
comming
to
Gedaliah
,
he
massacreth
:
and
finallye
himselfe
being
extremely
pursued
by
Johanan
,
flying
vnto
the
King
of
the
Ammonites
,
escapeth
.
This
is
the
summe
,
the
partes
are
these
three
that
follow
.
1
The
faithfulnes
of
Johanan
and
his
associates
in
discouering
the
treasons
of
Ishmael
:
and
his
zeale
in
prosecuting
him
to
death
,
and
the
causes
thereof
.
2
The
incredulity
of
Gedaliah
in
not
beleeuing
his
faithfull
seruant
Johanan
,
and
the
carelesnes
ouer
his
own
safety
.
3
The
execution
of
Ishmaels
treason
and
the
manner
of
it
,
&c.
The
first
part
which
is
the
faithfulnes
of
Johanan
,
and
those
that
were
with
him
in
discouering
the
treason
of
Ishmael
,
is
set
down
in
these
words
of
the
text
.
verse
13
Mooreouer
Johanan
the
Sonne
of
Kareah
and
all
the
Captaines
of
the
hoste
,
that
were
in
the
fields
,
came
to
Gedaliah
to
Mizpah
.
verse
14
And
saide
to
him
,
Knowest
thou
not
that
Baalis
the
king
of
the
Ammonites
hath
sent
Ishmael
the
sonne
of
Nethaniah
to
slay
thee
?
and
againe
.
verse
15
Then
Johanan
the
sonne
of
Kareah
spake
to
Gedaliah
in
Mizpah
secretly
,
saying
,
Let
me
goe
,
J
pray
thee
,
and
I
will
slay
Ishmael
the
sonne
of
Nethaniah
,
and
no
man
shall
know
it
.
Wherfore
should
he
kill
thee
,
that
all
the
Iewes
which
are
gathered
vnto
thee
,
should
be
scattered
,
and
the
remnant
in
Iudah
perrish
?
Moreouer
Johanan
,
&c.
First
then
the
manner
of
Jonanan
his
disclosing
of
the
treason
of
Ishmaell
is
to
be
obserued
:
Who
(
notwithstanding
by
Gedaliah
he
be
vniustly
repelled
,
as
though
he
had
beene
a
knowne
flatterer
,
and
a
clawbacke
,
not
respecting
whom
nor
how
he
slaunders
any
,
so
hee
might
insinuate
himselfe
into
fauour
by
curry-fauouring
of
the
Prince
:
of
which
sortes
of
persons
,
Kinges
and
Princes
Courtes
are
ouer
fraught
many
times
:
yet
Johanan
his
conscience
cleering
him
,
and
it
being
trueth
that
hee
vttered
,
and
hie
time
that
it
were
vttered
:
he
therefore
proceedes
in
prosecuting
the
discouerye
with
a
zeale
,
and
therewith
becomes
an
humble
suter
for
speedye
execution
of
iustice
against
the
traitor
.
Wherin
all
sorts
of
men
,
whether
of
hye
or
lowe
place
,
the
time
especially
and
the
glory
of
God
,
the
good
of
the
Church
,
the
preseruation
of
the
Prince
requiring
:
What
nippes
,
taunts
,
checks
,
and
bitter
reproofes
soeuer
are
giuen
thee
,
be
it
by
Princes
themselues
,
whose
good
the
discouery
concerns
:
yet
constancy
in
a
knowne
trueth
,
by
lawe
of
God
,
by
law
of
nature
,
and
law
of
nations
,
requisite
to
be
reuealed
,
must
firmelye
be
helde
:
and
in
that
which
may
make
for
the
preseruation
of
the
Church
,
Prince
and
Countrye
,
thou
must
proceede
,
although
it
be
with
hazard
of
thy selfe
,
or
of
thine
.
Heereunto
may
encourage
thee
,
the
boldnes
of
Iacobs
sons
after
their
first
returne
out
of
Egypt
,
hauing
left
Simeon
dearely
beloued
vnto
Jacob
their
father
,
behind
them
,
when
necessitie
being
imposed
vppon
them
,
that
so
it
must
be
,
that
eyther
Beniamin
the
youngest
and
the
darling
of
all
,
must
be
taken
from
Iacob
their
father
,
or
else
Simeon
could
not
be
recouered
agayn
,
neyther
durst
they
any
more
shewe
their
faces
in
Egypt
,
whose
sute
also
was
such
to
their
father
,
as
that
it
had
beene
as
easie
to
haue
obteyned
a
member
of
his
bodie
,
as
the
wordes
of
the
text
make
mention
Gen.
42.
6.
in
the
42.
chapter
of
Genesis
.
36.
Then
Iacob
their
father
saide
to
them
,
yee
haue
robbed
me
of
my
children
:
Ioseph
is
not
,
and
Simeon
is
not
,
and
yee
will
take
Beniamin
:
all
these
things
are
against
me
.
And
although
Reuben
offered
the
pawne
of
his
two
sonnes
,
euen
to
the
sworde
conditionally
,
yet
Jacob
replyed
,
saying
:
My
sonne
shall
not
goe
downe
with
you
,
for
his
brother
is
dead
,
&
he
is
left
alone
:
if
death
come
to
him
by
the
way
which
ye
goe
,
then
ye
shall
bring
my
gray
head
with
sorrowe
vnto
the
graue
:
whose
sharpe
wordes
of
a
father
,
and
a
Prince
too
(
as
hee
may
bee
called
in
respect
of
the
Church
then
)
had
bin
ynough
to
haue
discouraged
any
,
had
hee
not
beene
bolde
spirited
,
and
to
haue
caused
the
suite
to
fall
vnto
the
grounde
:
but
the
wayghtines
of
the
matter
being
such
,
and
the
preseruation
of
Gods
Church
in
Jacobs
house
nowe
requiring
it
,
Iudah
also
steps
forth
,
who
in
renewing
his
brothers
sute
,
receyued
some
further
checkes
at
Iacobs
hande
,
as
Ruben
before
had
done
:
and
yet
the
extremitie
of
the
daungers
wherein
Iacob
and
his
whole
house
stoode
,
beyng
by
him
in
the
ende
throughly
wayghed
,
the
sute
with
much
a
doo
at
length
was
obtayned
.
Vnto
the
which
zealous
and
strict
manner
of
proceeding
in
this
,
or
such
a
like
discouerie
,
wherein
thou
hast
not
thy
liberty
,
the
perils
and
daungers
whereinto
the
safetie
of
the
Church
,
Prince
and
Countrey
,
by
thy
too
remisse
dealing
in
so
serious
a
matter
,
may
bee
an
argument
of
sufficient
wayght
to
draw
thee
.
But
to
leaue
the
manner
of
this
earnest
prosecuting
the
cause
of
so
great
a
villany
(
which
yet
may
teach
this
age
,
which
in
bad
thinges
and
concerning
priuate
pleasure
or
profite
,
is
bolde
enough
,
but
concerning
publique
affayres
tending
to
the
benefit
of
Prince
&
Countrey
,
are
soone
snybbed
)
to
be
therein
more
bold
:
and
to
proceede
in
the
matter
.
Moreouer
Iohanan
and
all
the
Captaynes
of
the
host
,
came
vnto
Gedaliah
vnto
Mizpah
and
sayd
vnto
him
:
Knowest
thou
not
,
&c.
In
the
second
place
is
to
be
weighed
the
phrayse
of
speech
,
Knowest
thou
not
?
&
the
rather
because
herein
he
seemes
to
be
rude
,
vnciuile
,
homely
,
&
preposterous
,
as
though
he
knew
not
how
to
beare
himself
in
Court
in
the
presence
of
a
Prince
.
Knowest
thou
not
?
whereas
in
deede
it
is
a
speech
very
forcible
sent
foorth
from
a
vehemency
of
spirit
,
studious
both
of
the
welfare
&
preseruation
of
the
Prince
,
and
zealous
of
the
Princes
not
being
sufficiently
carefull
for
his
owne
safety
:
as
though
he
shold
say
,
it
is
a
rumour
common
,
&
in
al
mens
mouthes
,
concerning
Ishmael
his
conspiracy
,
and
is
it
hid
from
thee
whom
it
most
concernes
?
is
he
so
trecherous
,
so
villanous
,
and
of
so
murthering
a
spirit
,
and
dost
thou
as
yet
harbour
in
thy
bosome
the
serpent
that
wil
sting
thee
to
death
?
Knowest
thou
not
,
sayth
he
?
art
thou
so
blinded
in
him
?
art
thou
so
deceyued
by
his
dissembling
?
canst
thou
not
at
any
time
,
either
by
face
or
countenance
,
or
by
his
behauiour
or
priuate
conference
discry
him
?
for
to
say
the
truth
,
it
belongeth
to
Kings
&
Princes
,
although
they
according
to
Gods
ordinance
are
by
noble
,
wise
,
graue
&
learned
Counsellors
to
be
aduised
,
yet
themselues
are
to
carry
knowledge
&
wisedome
in
their
own
breasts
,
wherby
they
may
be
able
to
discerne
spirits
,
and
iudge
causes
,
and
discrie
countenaunces
if
it
were
possible
.
In
deede
good
Counsellors
are
the
speciall
props
and
pillers
of
Kings
and
Princes
thrones
,
and
the
onely
preseruatiue
of
Countryes
,
according
to
Salomon
Prou.
11.
14.
his
speech
in
the
11.
of
his
Prouerbes
.
Where
many
Counsellers
are
,
there
is
health
.
And
againe
in
the
15.
Prou.
Prou.
15.
22.
In
the
multitude
of
Counsellers
there
is
stedfastnesse
.
In
the
which
most
diuine
sentences
,
the
holy
Ghost
in
his
seruant
Salomon
opposeth
himselfe
to
a
most
diuelish
conclusion
of
Machiauill
(
to
whom
our
age
I
feare
,
is
ouermuch
addicted
)
wherein
yet
hee
would
seeme
to
colour
out
the
matter
with
some
shew
of
truth
within
his
booke
intituled
,
Machiauilli
princeps
,
he
thus
setteth
downe
,
Principi
qui
per
se
non
sapit
,
recte
ei
consilia
dari
non
facile
posse
,
vnto
a
Prince
not
sufficiently
wise
of
himselfe
,
it
is
no
easie
matter
rightly
to
giue
counsell
or
aduise
:
his
first
reason
is
this
.
Perhaps
it
may
be
(
sayth
hee
)
that
a
Prince
may
well
bee
gouerned
that
shall
resigne
himself
fouer
to
some
one
of
trust
for
that
purpose
:
But
he
were
like
to
bee
but
a
while
quiet
in
the
same
,
because
that
protector
of
him
will
not
sticke
foorthwith
by
violence
to
thrust
him
out
of
that
his
seat
of
gouernment
:
Likewise
he
improueth
a
Prince
that
shall
suffer
himselfe
to
be
counselled
of
many
,
for
(
sayth
he
)
if
an
vnwise
Prince
shal
admit
into
the
counsell
of
his
affayres
more
then
one
,
they
will
seeldome
agree
in
counsell
,
and
hee
himselfe
will
be
farre
vnmeete
to
reconcile
them
:
and
againe
(
sayth
he
)
they
will
be
too
studious
of
their
owne
commodities
,
as
though
a
Prince
,
hauing
some
euill
,
as
amongst
many
,
some
such
often
fall
out
to
be
:
must
therfore
abandon
all
others
,
how
good
,
wise
and
faithfull
soeuer
,
and
so
in
the
end
hee
necessarily
concludeth
,
that
good
counsayles
must
proceede
from
the
Princes
owne
wisedom
,
and
in
any
wise
not
the
wisedome
of
the
Prince
to
be
deriued
from
good
counsayle
:
which
conclusions
of
his
,
though
they
seeme
to
be
somewhat
,
yet
are
they
of
no
waight
,
for
alas
what
Machiauels
pollicies
are
,
who
that
readeth
may
finde
euen
conclusions
abandoning
all
christian
religion
(
which
consisteth
in
trueth
without
dissimulation
)
they
seruing
to
no
other
end
but
to
puffe
vp
Princes
with
pride
,
and
self
loue
,
&
selfe
lyking
of
their
owne
wisdomes
,
though
they
do
turn
in
th'
ende
to
the
ruine
of
themselues
,
and
of
the
state
of
their
whole
Country
.
Indeede
as
Salomon
Pro.
25.
2.
saith
in
the
25.
Pro.
The
Kings
honor
is
to
search
out
a
thing
,
wherein
his
meaning
is
not
,
as
Machiauell
in
another
of
his
speculatiue
contemplations
for
th'
auoiding
of
flatterers
saith
:
that
Princes
shall
proclaime
by
publicke
Edict
,
that
no
one
of
his
freendes
or
counsellers
shall
perswade
him
to
any
thing
,
neither
conferre
with
him
of
any
matter
,
vnlesse
it
be
of
that
whereof
he
himselfe
shall
offer
voluntarilye
to
speake
.
Which
opinion
of
his
had
his
first
originall
in
the
very
sinke
of
Hell
:
and
is
contrary
to
the
doctrine
of
Salomon
before
mentioned
,
to
the
examples
of
all
godly
Kinges
,
in
the
time
of
the
Law
,
and
Christian
Princes
▪
since
the
gospell
,
who
haue
alwaies
retained
about
them
wise
,
learned
,
and
good
counsellers
,
but
rather
Salomon
ment
that
a
King
or
sole
gouernour
should
not
so
far
adict
themselues
vnto
their
vanities
and
sensuall
delights
,
as
not
at
all
to
examine
the
dealings
yea
of
their
Iudges
and
other
inferiour
powers
towards
their
people
:
but
herein
to
spare
some
time
wherin
both
diligently
and
seriouslye
they
ought
to
see
into
both
the
causes
and
persons
,
and
so
to
heare
and
see
into
them
,
as
that
they
might
be
able
to
discearne
betweene
matter
and
matter
,
counsaile
and
counsaile
,
iudgement
and
iudgement
:
and
accordinglye
to
knowe
what
to
leaue
,
and
what
to
take
,
so
farre-foorth
(
not
as
pleaseth
themselues
)
but
as
they
shall
see
serue
for
the
glorye
of
God
,
the
prosperity
and
safety
of
their
own
person
,
Church
and
Country
:
to
the
fitting
of
them
wherunto
Moses
in
the
17.
Deut.
18
,
19.
ver.
teacheth
what
Deut.
17.
18
19.
ought
to
be
the
exercise
of
Kings
and
Princes
continually
for
the
increase
of
their
knowledge
in
al
matters
.
So
that
to
some
purpose
serueth
this
plain
and
blunt
speech
of
-
Ionathan
,
that
thereby
Gedaliah
being
warned
,
might
take
knowledge
of
that
which
might
keep
him
from
capitall
danger
,
and
his
people
from
vtter
ouerthrow
:
concerning
whose
faithfulnes
in
discouery
of
this
high
treason
,
we
are
taught
especiallye
the
discharge
of
the
duety
of
subiectes
to
their
prince
&
sole
gouernours
,
as
also
to
all
inferiour
magistrates
:
verye
necessary
to
be
laid
forth
in
these
dangerous
daies
,
wherin
Sathan
seekes
by
this
most
foule
sin
and
abhominable
of
treasons
and
disloyalties
,
without
remorse
in
euery
nation
practised
&
comitted
most
villanously
,
to
send
many
thousands
of
soules
to
the
deuill
.
This
then
is
the
doctrin
that
we
must
euery
one
of
vs
learne
&
lay
vp
in
our
harts
,
that
is
,
that
it
is
not
sufficient
to
abstain
our
handes
from
blood
,
but
our
harts
also
from
the
consent
of
any
matter
tending
thereunto
:
the
reasons
to
inforce
this
doctrine
,
may
be
first
,
that
the
law
of
nature
abhorreth
it
,
whereby
they
that
neuer
knew
God
aright
,
are
made
inexcusable
,
notwithstanding
before
him
being
led
by
the
instinct
thereof
onely
into
a
feeling
and
knowledge
of
the
same
:
how
much
more
then
doth
that
sin
become
more
sinful
to
vs
,
whom
the
lawe
of
nature
not
only
directeth
,
but
the
written
lawe
of
God
also
as
a
sound
reason
to
draw
vs
to
an
execrable
detestation
therof
,
doth
by
the
ministery
of
the
word
,
&
by
the
power
of
the
spirite
teach
vs
,
and
the
same
God
hath
included
this
sin
amongst
many
others
,
within
the
second
table
of
those
great
and
ten
commaundements
,
wherof
the
negatiue
preceptes
forbidding
whatsoeuer
vice
,
doth
infer
the
commaunding
whatsoeuer
contrarye
vertues
:
and
again
,
whatsoeuer
people
amongst
them
affirmatiue
teaching
and
commaunding
any
holy
or
christian
vertue
doth
therupon
infer
a
flat
forbidding
of
the
vice
contrary
therunto
,
as
in
one
among
the
rest
,
the
6.
in
number
,
being
a
negatiue
precept
,
and
aiming
at
the
matter
now
in
hand
)
Thou
shalt
not
kill
)
wherin
this
point
generally
taught
,
that
not
onelye
he
that
layeth
violent
handes
vpon
a
man
,
but
he
also
that
stoppeth
not
bloodshed
when
he
may
.
Naye
he
that
by
negligence
dooth
omit
the
dutifull
care
of
preseruing
his
neighours
life
,
is
a
mankiller
before
God
,
and
is
by
the
law
of
God
so
to
be
deputed
and
reckoned
before
men
:
to
this
purpose
speaketh
Salomon
.
Eripe
raptos
ad
mortem
,
&c.
Deliuer
them
that
are
drawen
to
death
,
and
wilt
not
thou
preserue
them
that
are
ledde
to
be
slaine
?
wherein
the
holy
Ghost
censureth
not
onely
princes
,
Iudges
,
and
Magistrates
,
for
suffering
(
which
falles
out
many
times
)
the
innocent
to
be
punished
vnworthily
:
But
all
sortes
of
men
who
not
laying
violent
handes
vpon
their
neighbours
to
kill
them
,
but
who
seing
their
neighbours
in
any
sort
distressed
vnto
death
,
and
for
want
of
comfort
like
to
perish
vnder
their
noses
,
when
as
they
haue
not
onelye
a
sufficiencie
,
but
a
superfluitie
rather
,
or
outward
blessings
for
their
releefe
,
yea
and
not
denying
the
same
,
but
neglecting
onlye
and
deferring
to
help
them
:
of
these
it
may
wel
be
saide
,
though
thou
hast
not
murdered
with
thy
hand
,
yet
Tot
occidisti
quot
Succurrere
quum
potuisses
neglexeris
,
of
so
many
hast
thou
bin
a
cruell
murderer
,
being
distressed
thou
didst
meerlye
neglect
to
releeue
them
,
when
thou
haddest
sufficient
therunto
:
a
very
necessarye
thing
against
the
vnmercifulnes
of
these
our
daies
,
and
the
hard
heartednes
of
the
richer
sort
of
people
amongst
vs
,
who
neither
one
waye
nor
other
can
be
brought
to
that
charitable
consideration
of
their
poore
miserable
and
distressed
neighbours
,
ready
to
perrish
euen
at
their
dores
,
either
by
the
superfluitye
of
their
meats
,
drinks
or
cloth
,
to
comfort
them
,
or
otherwise
by
withdrawing
from
their
own
store
some
good
portion
of
their
gold
and
siluer
towards
the
setting
on
work
the
swarmes
of
men
,
women
&
children
:
that
neither
haue
meate
,
drinke
,
nor
cloath
in
any
good
measure
to
feed
and
clothe
themselues
,
neither
yet
any
thing
to
imploy
their
labors
vpon
,
that
therby
yet
though
they
wil
not
freely
giue
them
to
their
releef
,
yet
they
might
prouide
that
by
their
meanes
at
the
least
the
poore
by
the
sweate
of
their
browes
,
vnder
them
might
more
honestly
and
competently
True
then
they
do
,
wherunto
each
man
is
not
onely
in
conscience
bound
by
the
law
of
God
,
and
the
law
of
our
land
by
statute
prouided
,
though
by
default
of
them
who
should
see
the
execution
of
it
,
this
charitable
duetie
be
to
the
dishonor
of
God
,
in
not
prouiding
against
idlenes
vtterly
omitted
.
Is
this
true
in
general
betweene
man
and
man
,
and
is
it
not
more
true
against
them
,
when
not
in
outrage
as
too
manye
of
that
sorte
our
late
yeeres
haue
yeelded
forth
(
a
fruite
vntimely
)
to
passe
ouer
the
actes
done
by
the
like
villanous
minded
in
other
nations
,
and
to
speake
of
those
that
at
home
proudlye
and
presumptuouslye
haue
attempted
the
same
against
the
life
of
our
naturall
and
most
mercifull
Soueraign
?
is
the
not
releeuing
the
distressed
;
the
oppressing
of
the
widow
and
fatherlesse
,
the
cruel
withholding
the
hire
from
the
poore
labourer
,
is
the
taking
of
thy
neighbours
pledge
,
the
taking
of
Vsury
of
the
decaied
,
and
the
labour
of
thy
neighbour
without
wages
,
is
this
murder
with
God
?
nay
,
as
it
is
indeed
to
take
pleasure
at
other
mens
miseries
,
is
it
cruelty
▪
&
is
not
this
then
murder
in
the
highest
kinde
,
to
conseale
a
pretended
mischeef
against
a
Prince
,
whose
life
is
thy
life
,
my
life
,
or
the
life
(
by
Gods
prouidence
he
will
so
haue
it
)
of
all
men
within
this
and
her
territory
?
Nay
,
shall
the
prince
be
culpable
before
God
for
not
releeuing
thee
with
iustice
in
any
cause
of
thy
distresse
,
&
wilt
thou
hold
it
to
be
crueltie
in
a
magistrate
?
when
as
it
may
be
thou
alone
shalt
but
suffer
,
or
some
one
house
or
family
with
thee
:
&
shalt
not
thou
be
reckoned
in
the
highest
degree
of
murtherers
,
who
when
it
is
in
thy
power
by
disclosing
some
pretended
mischeefe
,
against
the
state
of
a
prince
thou
concealest
it
altogither
,
or
else
disclosest
it
when
it
is
too
late
.
When
as
vpon
the
safety
of
a
prince
relieth
the
prosperitie
,
peace
,
and
security
,
of
not
an
house
,
not
a
Towne
,
not
a
prouince
,
not
a
shire
,
not
a
land
,
but
of
many
Lands
and
Countries
,
Shires
,
and
prouinces
,
Townes
and
Citties
,
most
populous
.
So
that
you
see
the
point
to
be
obserued
,
wherein
those
especially
to
whom
especiall
trust
is
committed
in
regarde
of
their
honourable
places
,
in
the
name
of
God
are
to
be
remembred
in
all
humble
and
submisse
duetye
,
that
they
for
the
preseruation
of
the
prince
,
are
to
watche
ouer
the
knowne
enemies
to
the
state
,
Church
,
and
countrye
:
such
as
vsually
haue
opposed
themselues
to
Kings
&
princes
through
all
Christendom
,
being
specially
sworn
Papists
for
the
Popes
own
side
,
such
as
haue
made
it
a
special
point
of
their
faith
,
the
ground
of
which
their
heresie
rests
vpon
that
cursed
counsell
of
Trent
,
which
is
,
that
they
may
lawfully
depose
and
any
way
ouerthrowe
by
secret
and
open
practises
,
the
state
of
any
Christian
prince
professing
the
Gospell
,
of
whom
to
speak
much
,
only
by
the
waye
to
their
honnors
is
not
needefull
,
being
alreadye
a
matter
for
the
most
parte
knowne
,
and
lawes
against
the
same
prouided
,
to
the
abating
of
their
presumption
and
pretensed
practises
against
the
state
present
:
But
also
diligent
watch
by
their
honors
,
and
all
inferiour
Magistrates
vnder
them
must
be
kept
,
ouer
that
hereticall
sect
of
Anabaptists
,
who
thorough
Sathans
malice
vnder
a
cloake
of
the
Gospel
,
and
a
prepostrous
zeale
,
doe
wonderfully
grow
in
the
land
:
especially
in
those
Cities
and
Townes
populous
,
where
the
word
of
God
is
most
diligently
preached
:
and
if
the
question
bee
asked
why
there
rather
then
else
where
,
the
answere
is
this
:
Because
there
they
doe
most
of
all
arise
and
spring
vp
,
that
the
diligence
of
the
minister
in
preaching
of
the
word
,
is
no
more
cause
therof
,
then
the
truth
is
cause
of
error
.
But
rather
the
subtiltie
of
Sathan
,
who
there
more
rageth
then
in
any
place
else
,
because
his
kingdome
is
more
neere
to
the
ouerthrow
then
where
ignorance
reignes
,
and
the
kingdome
of
Christ
is
not
preached
at
all
.
Who
although
that
they
haue
not
put
foorth
,
nor
published
that
mayne
poynt
or
Maxime
of
the
professed
Anabaptistes
,
which
is
vtterly
to
denie
the
lawefull
essence
or
being
of
a
Magistrate
,
yet
haue
they
daungerously
sought
,
and
still
doe
seeke
to
infringe
the
authoritie
of
the
supreme
Magistrate
,
making
more
reckning
of
their
owne
meetings
in
priuate
,
and
their
subtill
decrees
made
(
as
we
say
)
vnder
a
hedg
,
in
euery
assembly
of
their
own
,
then
of
any
publique
edict
,
law
,
or
ordinance
,
made
by
publique
&
lawfull
Princes
,
Magistrates
,
Iudges
,
Ministers
,
in
a
publique
and
nationall
assembly
lawfully
,
in
the
name
of
God
met
and
assembled
for
the
redressing
of
things
amisse
,
either
in
Church
or
common
welth
.
By
whom
also
it
is
to
be
feared
,
that
that
other
point
of
the
Anabaptisticall
communitie
,
a
most
diuelish
and
damnable
eliberty
wil
be
reteined
,
if
God
by
the
power
of
his
word
of
the
one
side
,
&
the
Magistrates
sword
on
the
other
,
do
not
speedily
reclaym
than
:
whom
when
they
haue
giuen
themselues
liberty
to
rayle
vppon
,
not
onely
the
Church
gouernors
,
but
also
vpon
the
ciuill
Magistrates
,
in
vnlawfull
tearms
and
most
reprochfull
speeches
:
what
is
to
be
feared
they
wil
do
if
they
shold
grow
to
a
head
,
if
God
in
his
rich
mercy
do
not
vouchsafe
them
the
sight
of
their
grosse
&
pestiferous
errors
:
and
concerning
those
knowne
,
sworne
,
&
purposed
aduersaries
of
the
present
condition
&
state
.
Prouiso
alwaies
being
had
that
a
true
difference
be
made
betweene
the
good
subiect
&
the
bad
,
&
the
one
not
to
be
taken
for
th'
other
,
but
the
gilty
person
to
be
culpable
of
his
owne
fact
.
That
I
may
come
againe
to
the
worde
in
Exodus
chap.
21.
to
the
admonishing
of
them
that
are
carefull
and
forwarde
,
to
bee
more
forwarde
.
Moses
in
that
place
to
great
purpose
sayth
,
If
an
Oxe
gore
a
man
or
woman
that
he
die
,
the
Oxe
shal
be
stoned
to
death
,
and
his
flesh
shall
not
be
eaten
,
but
the
owner
of
the
Oxe
shall
goe
quitte
.
29.
If
the
Oxe
were
woont
to
push
in
times
past
,
and
it
hath
beene
tolde
his
master
,
and
he
hath
not
kept
him
,
and
after
he
killeth
a
man
or
woman
,
the
Oxe
shall
be
stoned
,
and
his
owner
shall
die
also
.
So
deare
vnto
the
Lord
hath
the
life
of
man
in
generall
beene
.
Howe
much
more
straight
will
he
be
in
taking
account
of
the
care
that
euery
man
hath
had
,
especially
them
to
whome
more
then
an
ordinary
care
is
committed
of
the
safety
of
their
Prince
and
sole
gouernour
?
But
that
this
Treatise
may
be
according
to
my
purpose
generall
,
and
teaching
all
persons
how
to
beare
themselues
in
this
case
towardes
their
Prince
:
Salomon
againe
in
his
booke
of
the
Preacher
called
Ecclesiastes
,
speaketh
most
excellently
in
the
10.
Eccl.
10.
20.
Chapter
,
20.
verse
.
Curse
not
thy
King
no
not
in
thy
thought
,
neyther
curse
the
rich
in
thy
bed
chamber
,
for
the
foules
of
heauen
shall
carrie
the
voyce
,
&
that
which
hath
winges
shal
declare
the
matter
.
What
say
some
to
this
,
why
(
according
to
the
common
prouerbe
)
thought
is
free
,
though
a
man
dare
not
vse
his
weapon
vnto
violence
,
nor
his
tongue
to
ill
speeches
,
yet
who
shall
stay
a
mans
thought
?
I
answere
thee
,
that
the
law
of
God
,
is
made
also
for
a
bridle
to
thy
very
thoughtes
,
lustes
,
and
against
the
very
motions
of
sinne
,
which
before
that
euer
they
come
into
the
outward
act
,
are
then
censured
by
the
Lorde
,
as
giltie
of
his
wrath
.
When
they
do
but
make
a
proffer
through
Sathan
of
assaulting
mans
heart
vnto
a
consenting
with
them
,
so
that
in
as
much
as
mans
hart
is
the
lodging
place
,
resting
seate
and
harborough
for
sinne
:
it
standeth
with
the
Lordes
iustice
to
giue
a
lawe
to
the
heart
for
to
bridle
and
restrayne
it
with
.
Poperie
brookes
not
this
doctrine
,
it
holdes
the
heart
and
affections
of
man
to
be
ouermuch
captiuated
vnto
Gods
lawe
sayth
it
:
yea
Poperie
which
is
wholy
conuersant
in
exalting
the
corrupt
nature
of
man
aboue
measure
,
doth
thinke
this
doctrine
to
be
an
ouer
great
abacement
of
so
glorious
a
creature
as
man
is
,
and
to
sette
downe
a
principle
of
theirs
in
a
worde
and
their
reason
flatte
opposite
to
the
10.
precept
,
which
they
neuer
thoroughly
vnderstood
,
this
is
their
principle
:
Concupiscentia
in
Baptizat
is
non
est
peccatum
,
That
is
concupiscence
in
them
that
are
baptized
is
no
sinne
,
their
reason
is
:
Quia
stimulus
est
ad
exercendam
virtutem
,
because
(
say
they
)
it
is
a
spur
to
the
exercysing
of
vertue
.
Paule
is
vtterly
against
them
,
For
they
that
Gal.
5.
24.
are
Christes
(
sayth
hee
)
haue
crucified
the
fleshe
,
with
the
affections
and
Iustes
thereof
,
to
omitte
what
hee
sayth
concerning
the
same
at
large
,
proouing
it
from
himselfe
in
the
7.
chap.
to
the
Romans
.
The
thing
then
,
that
Salomon
the
pen
man
of
the
holy
Ghost
teacheth
,
is
that
so
far
must
any
person
be
from
doing
or
speaking
ill
of
the
state
of
a
Prince
,
as
that
the
verye
thought
should
bee
brought
vnder
the
obedience
of
God
,
and
heerein
helde
captiues
vnto
his
commaundementes
.
To
this
doctrine
so
many
as
(
hauing
not
the
feare
of
God
in
their
tongues
only
,
but
fearing
him
in
their
heartes
)
will
willinglye
yeelde
.
To
stande
too
much
vpon
the
thoughtes
of
men
,
to
be
brought
vnder
no
further
then
it
shall
concerne
the
matter
in
hande
,
I
holde
it
here
needelesse
.
A
little
to
examine
the
reason
of
the
wise
man
who
affirmeth
that
the
foules
of
the
heauen
will
disclayme
thee
,
and
thy
thoughts
shall
be
discouered
by
them
.
A
reason
of
great
weight
to
mooue
men
to
take
heed
of
treasons
and
concealements
of
them
,
making
especially
against
the
life
of
the
Lordes
annoynted
,
wherein
if
men
doe
but
considerately
marke
the
way
that
God
hath
taken
of
disclosing
bloud
and
bloudie
purposes
,
in
causing
(
against
order
of
nature
)
dum
&
senselesse
creatures
to
rise
vp
as
proclaymers
of
these
villanies
how
closely
soeuer
don
,
&
how
priuily
so
euer
attempted
,
one
or
all
:
the
earth
it selfe
shall
disclose
Cains
murther
vpon
his
brother
,
rather
then
righteous
Abels
bloud
shall
goe
vnpunished
,
as
is
to
see
Gen.
4.
10.
And
the
rather
if
we
doe
consider
the
excellencie
and
the
high
prerogatiue
that
God
hath
giuen
to
Princes
aboue
other
men
,
who
herein
doe
goe
farre
beyonde
all
others
,
in
that
together
with
others
,
they
do
not
onely
beare
the
image
of
God
,
but
that
more
is
,
they
do
beare
vpon
them
the
very
glorious
image
of
his
Maiesty
here
on
earth
,
yea
this
may
be
sayde
of
very
Tyrants
,
that
are
and
possesse
the
Psal.
82.
6.
throne
of
Iustice
,
as
is
Psal.
82.
6.
Dixi
Dii
quidem
est
is
&
filii
excelsi
vos
omnes
,
I
haue
say
de
ye
are
Gods
,
and
the
sons
of
the
most
high
:
that
is
,
I
haue
put
vpon
you
my
sacred
person
,
which
you
are
to
resemble
vpon
earth
whilest
ye
rule
amongest
the
sonnes
of
men
.
If
this
be
so
that
a
man
hath
not
freedom
of
thought
against
a
ruler
of
the
people
,
how
much
then
are
they
giltie
of
capitall
crime
before
God
and
men
,
who
do
proceed
not
to
disclosing
,
but
to
counsell
giuing
:
not
to
opening
conspiracies
,
but
to
open
practising
of
them
:
not
to
stopping
a
monstrous
course
of
the
shedding
of
the
bloud
,
&
that
of
a
Prince
:
but
to
consenting
,
agreeing
,
plats
laying
,
and
ioyning
hand
in
hand
with
the
ringleaders
in
such
an
euill
,
saying
as
Salomon
,
chap.
1.
describing
sinners
:
Come
with
vs
we
will
laye
Prou.
1.
10.
11.
waight
for
bloud
,
&c.
This
is
not
with
Iohanan
to
discouer
betimes
the
treason
of
false
hearted
Jshmaell
.
But
yet
to
make
this
matter
more
playne
by
examples
out
of
holy
Scriptures
.
First
then
let
vs
consider
howe
God
himselfe
,
who
could
myraculously
,
and
vppon
the
instant
haue
deliuered
Joseph
:
yet
hee
that
hath
ordeyned
meanes
for
the
preseruation
of
his
seruauntes
,
would
not
without
the
meanes
of
discouerie
the
daunger
of
Joseph
by
the
handes
of
his
Angell
,
as
it
is
in
the
second
Chapter
of
S.
Mathewes
gospell
:
Mat.
2.
13.
Behold
,
the
Angell
of
the
Lorde
appeareth
to
Ioseph
in
a
dreame
,
saying
:
arise
and
take
the
Babe
and
his
mother
,
and
flee
into
Egypt
,
and
be
there
till
I
bring
thee
worde
,
for
Herod
will
seeke
the
Babe
to
destroy
him
.
Wherein
wee
see
the
Lorde
preuenteth
(
by
foretelling
Ioseph
the
daunger
hee
stoode
in
)
the
crueltie
of
Herod
the
King
,
that
notwithstanding
his
rage
exceeded
to
the
distruction
of
so
many
innocents
,
being
babes
and
children
,
yet
God
in
dispight
of
him
against
whome
,
neyther
counsell
,
nor
wisedome
,
nor
strength
preuaileth
:
prouided
that
the
Messias
promised
could
not
possibly
by
him
be
found
out
,
but
was
mightily
preserued
,
to
the
glorie
of
God
;
and
the
redemption
of
all
Gods
chosen
by
his
bloud
.
And
as
God
vsed
the
ministery
of
a
heauenly
minister
,
euen
his
Angell
:
whome
to
this
ende
God
had
ordeyned
to
the
seruice
of
his
sonne
,
in
the
discouerie
of
Herods
pretended
euill
to
stoppe
it
:
so
likewise
he
sayth
by
the
meanes
of
his
Prophetes
in
former
times
,
discouered
euill
pretended
,
and
platformes
layde
for
the
ouerthrowe
of
his
people
,
that
his
glorie
and
power
might
be
seene
in
their
deliuerance
.
That
I
may
remember
vnto
you
,
first
,
the
entire
loue
of
Ionathan
to
Dauid
,
when
Saule
oftentimes
pretended
his
death
.
Sed
Ionathan
1.
Sam.
19.
1.
filius
Saulis
delectabatur
Dauide
valde
,
1.
But
Ionathan
the
sonne
of
Saule
had
a
great
fauour
to
Dauid
.
2.
And
Ionathan
tolde
Dauid
,
saying
,
Saule
my
father
goeth
about
to
slay
thee
:
Nowe
therefore
J
pray
thee
,
take
heede
vnto
thy selfe
,
vnto
the
morning
,
and
abide
in
a
secret
place
and
hide
thy selfe
.
3.
And
I
will
goe
out
and
stande
by
my
father
in
the
field
where
thou
art
,
and
wil
commune
with
my
father
of
thee
,
&
J
wil
see
what
he
saith
,
1.
Sam.
20.
38.
and
J
will
tell
thee
.
And
again
in
the
20.
Chap.
the
discouerie
of
Saules
minde
being
too
ill
towardes
Dauid
,
was
made
by
.
Jonathan
,
by
the
shooting
of
three
arrowes
beyonde
Dauid
,
where
hee
warned
him
to
stande
to
receiue
the
intelligence
which
afterward
fel
out
,
as
in
the
38.
ver.
of
that
chapter
is
mentioned
.
Now
by
the
way
,
if
it
should
be
obiected
against
Ionathan
,
that
he
did
ill
in
bewraying
his
father
and
his
Princes
secrets
,
neyther
did
hee
therein
shewe
anye
loyaltie
:
it
may
be
answered
,
that
there
was
no
want
of
dutie
on
Jonathans
part
to
Saule
,
in
the
Lorde
,
because
the
obedience
of
children
to
parentes
,
hath
his
limitation
,
Ephes.
6.
1.
as
Paule
Fphes
.
6.
1.
Children
obey
your
Parentes
in
the
Lorde
,
for
this
is
right
.
And
this
act
of
Saule
,
Ionathan
knewe
was
agaynst
the
lawe
of
GOD
,
and
could
not
bee
warranted
by
the
lawe
of
man
:
Besides
hee
did
not
commit
any
disloyaltie
to
Saule
as
hee
was
King
,
for
the
discouerie
of
the
acte
to
Dauid
,
because
it
neyther
was
preiudiciall
to
the
state
of
the
King
,
nor
Countrey
anye
way
.
And
againe
Ionathan
knewe
that
Dauid
sought
the
good
of
Saule
his
father
and
not
the
euill
:
and
agayne
Jonathan
knewe
that
Saule
was
ledde
with
a
spirite
of
malice
and
enuie
,
and
not
with
any
regarde
of
iustice
in
pursuing
Dauid
as
a
malefactour
:
finally
,
the
Lorde
was
betweene
Ionathan
and
Dauid
in
the
league
of
friendshippe
couenaunted
betweene
them
:
and
GOD
it
was
who
raysed
vppe
Ionathan
a
speciall
instrument
for
Dauids
deliueraunce
from
Saules
frenticke
furie
.
Nay
,
had
hee
not
stayed
Saules
rage
,
and
discouered
it
to
Dauid
,
hee
had
doubtlesse
exceedingly
sinned
against
the
Lorde
and
his
Church
.
But
to
proceede
,
wee
reade
in
the
holy
Historie
in
the
seconde
of
the
Kinges
the
6.
Chapter
,
howe
2.
k.
6.
8.
9.
it
pleased
GOD
to
deale
mercifully
with
his
people
Israell
,
when
the
King
of
Aram
warred
against
it
:
There
could
not
be
taken
any
counsell
against
Israell
by
the
King
of
Syria
,
but
the
Lorde
made
it
knowne
to
his
Prophet
Elisha
,
to
the
ouerthrowe
of
the
King
of
Arams
purposes
,
as
the
text
maketh
it
playne
.
8.
verse
.
Then
the
King
of
Aram
warred
against
Jsraell
,
and
tooke
counsell
with
his
seruauntes
,
and
sayde
:
in
such
and
such
a
place
shall
be
my
Campe
.
9.
Therefore
the
man
of
God
sent
vnto
the
King
of
Jsraell
,
saying
:
Beware
thou
goe
not
ouer
to
such
a
place
,
for
there
the
Aramytes
are
come
downe
.
These
meanes
of
the
discouerie
of
practises
against
Prince
or
Countrey
,
God
hath
ratified
and
ordeyned
as
presidentes
for
all
people
to
laye
vp
in
their
heartes
,
and
to
followe
when
and
assoone
as
they
may
attayne
to
the
notice
of
anie
such
matter
.
That
I
may
speake
of
Huzhai
,
his
faithfulnesse
to
Dauid
,
in
ouerthrowing
Achitophels
counsell
,
and
in
disclosing
the
purpose
of
Absalon
to
Zadok
and
Abiather
the
Priests
,
to
the
end
they
might
speedily
discouer
Absalons
pretence
to
the
King
,
as
it
is
am.
17.
in
the
second
booke
of
Samuel
the
17.
chap.
verse
15.
Then
sayde
Huzhai
vnto
Zadok
and
to
Abiathar
the
Priestes
,
Of
this
and
that
manner
did
Achitophell
and
the
Elders
of
Jsraell
counsell
Absalon
:
and
thus
and
thus
haue
I
counselled
.
Nowe
therefore
send
quickely
and
shewe
Dauid
saying
,
Tarrie
not
this
night
in
the
fieldes
of
the
wildernesse
,
but
rather
gette
thee
ouer
,
least
the
King
bee
deuoured
,
and
all
the
people
that
are
with
him
.
To
omitte
many
that
I
may
with
one
other
notable
example
drawe
to
an
ende
of
this
first
part
.
In
the
booke
of
Hester
is
recorded
a
woorthy
example
in
the
second
Chapter
,
the
21.
Hest.
2.
21.
22.
and
22.
verses
.
Jn
those
dayes
when
Mordecai
sate
in
the
Kinges
gate
,
two
of
the
Kinges
Eunuches
,
Bighthan
,
and
Teresh
,
which
kept
the
doore
were
wroth
,
and
sought
to
laye
handes
on
the
King
Ahashuerosh
.
And
the
thing
was
knowne
to
Mordecai
,
and
he
toldeit
to
Queene
Hester
,
and
Hester
certified
the
Kinge
of
it
in
Mordecai
his
name
:
and
Mordecai
his
acte
was
Chronicled
for
a
remembraunce
of
his
faythfulnesse
,
as
is
to
see
the
6.
Ester
1.
2.
And
by
the
way
to
remember
the
mercy
of
God
in
discouering
the
plats
layde
for
the
ouerthrow
of
Prince
,
people
and
countrey
:
and
how
he
approoueth
this
duty
of
subiectes
by
the
execution
which
hee
hath
brought
the
traytour
by
conspiratours
of
our
time
vnto
,
although
to
the
prayse
of
God
,
and
the
glorie
of
our
wise
Counsellers
finding
them
out
,
and
of
good
subiectes
bringing
their
villanies
to
light
:
yet
to
the
euerlasting
shame
and
inglorious
reproch
to
the
worldes
ende
to
bee
remembred
,
to
Calender
them
out
for
memories
sake
,
some
fewe
of
the
famous
in
this
action
.
The
Earles
of
Northumberland
&
Westmerland
,
L.
Paget
,
Charles
Paget
,
Throgmorton
,
Shelley
,
a
little
to
refresh
the
readers
memorie
with
calling
to
minde
the
practises
of
the
late
Babington
,
Iones
,
Tichborne
,
and
al
the
confederats
of
that
time
with
others
yet
remayning
behind
,
attending
her
Maiesties
mercifull
hand
ouer
them
,
the
discouery
of
whom
haue
beene
arguments
of
Gods
infinite
mercies
to
our
land
,
may
be
arguments
to
draw
vs
on
,
being
readye
therein
,
to
be
more
readye
,
it
being
a
duetye
that
God
requireth
at
our
hands
.
But
let
vs
return
to
the
speeches
of
Iohanan
,
where
he
saith
,
let
me
goe
I
pray
thee
,
and
I
will
slaye
Ishmael
the
sonne
of
Nethaniah
and
no
man
shall
know
it
:
wherein
is
further
to
be
obserued
concerning
Iohanan
,
that
although
he
was
carefull
for
the
Prince
,
and
zealous
(
not
without
cause
)
of
the
Princes
carelesnes
of
himselfe
,
yet
would
he
not
do
that
(
alas
to
few
such
Captaines
these
daies
affordes
)
which
in
a
matter
iustice
requisite
to
be
done
,
would
neither
without
the
law
,
attempt
it
,
neither
yet
would
run
before
the
Magistrate
in
doing
of
it
.
A
very
necessarye
thing
to
be
obserued
in
our
age
and
time
,
wherein
though
some
Johanans
are
found
,
that
regarde
to
walke
in
the
waies
of
iustice
:
though
some
Corneliusses
that
feare
the
Lord
with
their
house
,
yet
these
some
,
are
too
too
feawe
in
comparison
of
those
whome
so
long
time
of
the
Gospell
might
haue
bred
.
But
not
onely
they
,
but
men
of
great
knowledge
forsooth
so
recconing
themselues
,
of
great
zeale
also
(
of
greater
it
may
be
then
iudgement
)
who
in
seeking
after
good
thinges
,
faile
in
the
manner
fowly
,
dooing
that
which
beseemes
them
not
to
doo
,
in
regarde
they
are
but
meere
priuate
,
neither
meete
for
controuersies
,
nor
the
deciding
of
causes
,
in
question
,
neither
armed
with
either
power
or
warrant
from
God
himselfe
immediatlye
and
extraordinarily
,
which
to
look
after
is
meere
dotage
:
neither
yet
hauing
any
calling
from
men
,
nor
authoritie
from
the
Magistrates
:
for
let
them
know
,
that
to
doo
euerye
good
thing
is
not
lawfull
for
euerye
man
:
To
preach
,
to
minister
the
sacraments
,
offices
in
the
Church
.
to
rule
by
the
Swoord
,
as
a
Magistrate
,
these
all
are
good
things
,
lawfull
and
commaunded
,
but
not
all
persons
:
To
reforme
corruptions
in
the
Church
being
once
known
and
discouered
,
concerning
either
Gods
seruice
or
manners
of
men
in
their
conuersation
,
a
thing
necessarye
expedient
,
and
hye
time
it
were
done
,
and
yet
this
no
priuate
action
,
nor
by
priuate
persons
to
be
done
.
Yet
alas
what
our
miserable
dayes
haue
bred
,
euery
man
and
woman
will
see
into
a
whole
state
,
and
censure
Prince
,
Ministers
,
Magistrates
,
and
all
persons
of
eche
degree
,
and
haue
exquisite
knowledge
in
reforming
others
,
and
in
the
meane
time
starke
blinde
to
see
their
owne
faultes
,
and
as
ignorant
as
beasts
in
the
knowledge
of
reforming
themselues
:
this
is
Sathans
malice
,
this
is
the
corruption
of
our
owne
nature
.
This
thing
that
Johanan
vrged
,
was
good
,
necessarye
,
and
a
thing
moste
conuenient
:
namelye
,
that
Jshmael
might
be
executed
for
high
treason
,
whereof
he
certainlye
knew
he
was
guilty
,
but
he
would
not
in
any
wise
proceede
further
then
behoued
him
,
he
discouered
the
villanye
and
the
villaine
,
the
trecherye
and
the
traitor
:
he
discouers
it
where
remedy
might
and
ought
to
haue
bene
had
.
Further
he
proceedes
not
,
God
had
called
him
to
it
:
if
any
shall
replye
that
concerning
the
danger
the
Prince
and
people
stood
in
,
and
that
the
state
was
growen
into
such
extremety
,
he
therfore
proceeded
not
so
boldely
,
neither
yet
so
far
as
he
might
haue
done
,
and
so
thereby
take
occasion
to
censure
his
manhoode
,
as
the
vnbrideled
hotte-spurres
of
our
time
,
with
whom
there
is
but
a
word
and
a
blow
,
who
it
maye
be
will
not
sticke
to
say
if
the
case
had
beene
theirs
,
they
would
haue
cut
off
the
traitor
,
&
afterward
required
iustice
:
these
are
they
who
in
euery
priuate
cause
perswaded
themselues
that
the
quarrell
cannot
be
euded
without
bloodshed
,
they
haue
not
learned
this
point
:
firste
that
courage
,
manhoode
,
strength
and
valure
,
are
to
be
bounded
and
limited
within
the
compasse
of
the
law
of
God
:
and
as
a
mans
life
is
not
his
owne
to
spill
it
at
his
pleasure
,
so
neither
is
the
blood
of
any
other
to
be
spilt
,
except
(
God
requiring
it
)
the
blood
or
life
of
a
malefactor
be
lawfully
taken
away
by
the
magistrat
,
and
for
that
cause
he
holdes
his
handes
referring
the
execution
of
iustice
,
and
earnestlye
requiring
at
the
supreame
magistrates
handes
,
who
might
or
ought
to
haue
authorised
him
or
some
other
to
the
taking
away
of
so
vile
a
malefactor
:
And
where
he
saith
(
and
no
man
shal
know
it
)
his
mening
was
,
that
he
would
so
speedily
dispatch
the
matter
,
as
that
before
he
had
doone
it
no
intelligence
should
be
had
,
no
interim
for
begging
of
pardons
,
for
it
should
seeme
that
Iohanan
feared
that
if
the
matter
shouldbe
too
publiquely
knowne
,
some
stop
would
be
made
of
iustice
,
and
great
sute
for
an
arrant
Traitor
.
The
daies
belike
then
,
were
like
to
these
daies
now
,
wherin
though
a
man
be
knowne
to
be
a
most
filthye
person
,
a
bloody
murtherer
,
a
sorcerer
,
an
idolator
,
yea
a
traitor
too
perhaps
:
some
one
or
other
in
a
land
,
wil
in
this
interim
of
iustice
not
spare
,
and
that
to
become
a
most
earnest
suter
for
him
,
and
therefore
saith
Iohanan
,
giue
me
authoritie
,
seale
my
commission
,
let
me
but
goe
,
and
I
will
runne
to
dispatche
such
a
monster
.
Now
followe
the
reasons
of
his
zealous
demaund
of
iustice
at
Gedaliahs
handes
,
which
are
two
.
The
first
,
a
reason
expostulatorye
,
from
the
danger
the
Prince
himselfe
,
stood
in
these
words
:
Wherefore
should
he
kill
thee
?
The
second
drawne
from
the
danger
of
the
whole
bodie
of
the
Iewes
,
in
these
woordes
:
That
all
the
Iewes
which
are
gathered
to
thee
should
be
scattered
,
and
the
remnant
in
Judah
perish
?
First
then
mark
the
speech
of
Iohanan
,
who
seeing
the
Arch
traitor
to
be
in
such
credit
,
dooth
expostulate
the
matter
with
the
Prince
,
and
in
a
chiding
manner
dooth
take
him
vp
very
roundly
,
still
bisseuering
his
accusation
to
be
iust
:
Wherefore
should
he
kill
thee
?
how
absurde
a
thing
is
this
that
thou
so
wilfullye
standest
in
?
art
thou
wearye
of
thy
welfare
?
art
thou
wearye
of
thy
life
,
and
of
the
liues
of
thy
people
?
wilt
thou
holde
thy
throate
while
this
villaine
cut
it
?
why
should
he
doo
it
?
and
he
will
doo
it
,
assure
thy selfe
of
it
,
if
being
in
time
forewarned
thou
do
not
preuent
him
:
A
great
matter
it
was
that
drew
this
faithfull
subiect
to
deale
thus
earnestlye
with
the
Prince
:
wherin
men
are
taught
of
all
sortes
,
that
shall
vpon
the
like
occasion
concerning
the
Prince
,
the
church
,
or
common
wealth
,
hauing
accesse
and
conference
vpon
matters
in
extremety
with
princes
,
especiallye
those
in
good
place
:
whither
of
ciuile
or
ecclesiasticall
calling
,
when
they
shall
see
in
them
a
wilfull
standing
in
matters
against
the
state
of
themselues
&
their
people
,
to
the
danger
of
both
:
that
they
are
so
much
the
more
boldely
to
deale
with
than
,
although
therby
they
shall
draw
vpon
them
(
for
the
present
)
the
seuere
displeasure
of
the
Prince
.
But
some
may
obiect
against
this
Salomon
Pro.
20.
2.
his
words
.
Pro.
20.
2.
The
feare
of
the
King
is
like
the
roaring
of
a
Lyon
:
he
that
prouoketh
him
vnto
anger
,
sinneth
against
his
own
soule
.
I
saye
indeede
with
Salomon
,
that
regarde
is
to
be
had
,
that
in
any
wise
at
no
time
ne
vpon
any
occasion
,
any
Subiect
doo
growe
into
tearmes
of
collor
with
the
prince
,
which
to
doo
,
is
flat
against
the
law
of
God
as
I
noted
before
,
and
by
common
reason
vnlawfull
:
considering
that
Princes
although
they
fauourablye
and
of
their
owne
free
grace
,
admit
a
certaine
familiaritie
,
betweene
themselues
and
some
subiectes
,
yet
equality
within
their
owne
territories
,
they
will
not
with
any
person
admit
:
How
then
maye
the
question
still
be
,
may
we
discharge
a
good
duty
towardes
them
if
so
be
they
be
rashe
and
furious
,
not
abiding
to
heare
what
is
meet
to
be
done
?
The
way
is
not
to
vse
Machiauels
pollicie
,
as
before
I
teached
,
which
is
to
flatter
,
or
else
to
say
nothing
how
dangerouslye
so
euer
all
softnesse
,
meekenesse
,
and
most
reuerent
submisse
maner
,
knowing
this
to
be
true
,
that
the
same
wise
man
in
the
25.
15.
sayth
,
A
Prince
is
pacified
by
Prou.
25.
15.
staying
of
anger
,
and
a
soft
tongue
breaketh
bones
,
and
indeede
we
may
sooner
obtayn
at
the
hands
of
Princes
though
angry
,
by
pacience
:
that
thing
,
which
otherwise
by
a
forceable
withstanding
of
them
,
wee
shoulde
neuer
obtaine
.
And
in
this
place
very
fittely
may
I
bring
in
that
I
omitted
,
but
as
(
parenthetically
to
insert
it
by
the
way
)
that
is
,
although
men
must
regarde
in
all
reuerence
and
feare
,
howe
and
what
speeches
they
passe
against
a
Prince
,
and
so
to
restrayne
both
speeches
and
thoughtes
:
yea
so
as
that
they
may
not
suffer
their
mindes
to
be
carryed
into
an
ill
conceite
against
the
person
of
their
King
or
Queene
:
yet
neyther
is
it
my
meaning
,
neyther
then
was
to
restrayne
the
libertie
of
Gods
ministers
in
deliuering
their
Messages
from
God
,
to
the
face
,
and
before
Princes
:
neither
yet
to
giue
incouragement
vnto
flatterie
,
which
God
forbid
:
for
to
proceede
in
the
forme
of
this
expostulatorie
speech
.
In
the
like
manner
did
the
Prophet
Jsaiah
deale
with
the
king
Hezekiah
,
when
he
in
pride
and
vanitie
of
minde
,
did
shew
the
riches
and
strength
of
his
lande
to
the
straunge
Princes
of
Babell
,
Merodach
,
Baladam
,
the
sonne
of
Baladam
King
of
Babell
his
seruants
,
who
brought
but
letters
and
a
present
from
the
King
to
Hezekiah
,
wherein
the
Prophet
doth
in
an
expostulating
manner
with
him
,
deale
very
roundly
,
hauing
the
King
vppon
an
examination
,
as
it
were
,
that
thereby
he
might
make
a
way
for
the
declaring
of
Gods
iudgementes
against
the
lande
for
this
act
done
by
the
King
.
Then
came
Jsaiah
the
Prophet
vnto
King
Hezekiah
and
sayde
vnto
him
,
what
sayde
these
men
?
and
from
whence
come
they
?
to
whome
the
King
disdeyned
not
to
answere
:
but
Hezekiah
sayde
,
they
are
come
from
a
farre
Countrey
vnto
me
,
euen
from
Babell
:
Then
sayde
hee
,
what
haue
they
seene
in
thine
house
,
&c.
Thus
roundly
dealt
Eliah
with
Achab
when
hee
slewe
Naboth
for
his
vineyeard
:
Hast
thou
killed
and
also
gotten
a
possession
?
&c.
For
euen
vnto
Kings
and
Princes
hath
the
Lord
made
his
Prophets
spokesmen
from
him
,
as
is
to
see
in
the
first
of
his
Prophecie
,
For
J
,
beholde
I
this
day
haue
made
thee
a
defended
Cuie
,
and
an
yron
pillar
,
and
wals
of
brasse
against
the
whole
lande
,
against
the
Kinges
of
Iudah
,
and
against
the
Princes
thereof
.
Howe
much
more
then
lawefull
and
easie
for
Iohanan
,
and
all
neere
vnto
Princes
is
it
,
to
be
bolde
,
yea
sometimes
besides
ordinarie
,
to
debate
with
,
and
to
stande
against
the
Prince
,
beeing
wilfully
set
in
a
matter
which
they
knowe
in
their
conscience
to
be
quite
contrarie
to
equitie
and
iustice
,
and
to
make
especially
against
their
owne
persons
.
And
thus
much
for
the
manner
of
expostulating
the
matter
with
L
Deputie
.
Now
to
the
second
reason
drawne
from
the
perils
and
daungers
,
whereinto
the
people
of
Iewes
are
like
to
fal
,
in
these
wordes
,
And
the
Iewes
which
are
gathered
vnto
thee
,
be
scattered
,
and
the
remnant
in
Judah
perish
:
Wherein
this
especially
is
taught
,
that
as
subiects
are
to
be
from
all
contempt
and
treacheries
towardes
their
Gouernours
,
neither
in
thought
consenting
,
nor
in
act
,
yet
practising
any
euill
that
might
be
offered
to
the
preiudising
of
the
state
of
their
persons
and
kingdomes
,
but
contrariwise
as
they
are
in
all
duty
to
honor
,
which
is
to
loue
,
feare
,
obey
,
care
and
prouide
for
all
thinges
meete
for
the
state
of
their
royalties
:
so
on
the
other
side
,
Princes
are
tyde
and
bound
by
the
equitie
and
iustice
of
this
commaundement
,
to
doe
all
that
may
be
for
the
comfort
,
peace
,
&
preseruation
of
their
subiectes
:
for
,
for
this
end
God
hath
placed
them
in
his
owne
roome
on
earth
,
that
they
might
be
the
preseruers
of
them
from
perils
and
daungers
,
at
home
and
abroad
,
as
concerning
both
their
liues
&
liuings
.
To
this
purpose
the
holy
ghost
calleth
Kinges
,
Queenes
,
Gouernours
,
and
all
kinde
of
Magistrates
,
by
the
name
and
title
of
Pastors
,
or
as
we
say
Shepheards
,
in
the
23.
of
Ieremie
.
Woe
vnto
Ier.
23.
1.
the
Pastours
that
destroy
and
scatter
the
sheepe
of
my
pasture
,
sayth
the
Lord
:
and
in
this
sence
the
78.
Psal.
speaking
of
Psal.
78.
7
71.
Dauids
being
called
from
the
base
estate
of
a
shepherd
ouer
sheepe
,
whence
he
called
him
vnto
the
office
of
a
king
:
70.
verse
.
He
chose
Dauid
also
his
seruant
,
and
tooke
him
from
the
shepfold
.
Euen
from
behinde
the
ewes
with
young
,
brought
hee
him
to
feede
his
people
in
Jacob
,
and
his
inheritance
in
Israell
.
So
he
fed
them
according
to
the
simplicitie
of
his
heart
,
and
guided
them
by
the
discretion
of
his
handes
.
The
Poet
Homer
,
apud
quem
as
one
sayth
of
him
,
solenne
est
illud
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
When
he
spake
of
a
King
,
hee
would
in
a
solemne
manner
call
him
the
shepheard
of
the
people
.
The
office
of
a
shepheard
is
to
gather
together
,
and
not
to
let
the
flocke
runne
at
sixe
and
seuens
:
the
nature
of
which
kinde
of
cattle
,
of
all
others
,
is
to
peke
out
of
the
way
,
straggle
,
wander
,
and
goe
astray
:
wherein
we
see
the
wisedome
of
God
doth
in
likening
his
people
to
sheepe
,
therein
inferre
necessarily
the
great
neede
of
a
shepheard
ouer
them
,
to
guide
them
,
to
gather
them
in
euery
hande
while
:
none
can
better
speake
of
the
wandringes
,
and
out
strayinges
of
man
,
then
euery
mans
hart
,
hauing
experience
ouer
his
owne
infirmities
,
whereof
Dauid
is
a
most
excellent
witnesse
in
that
most
diuine
Psalme
of
meditation
,
playn
in
words
,
but
hye
in
matter
the
very
last
verse
●
.
119.
176.
thereof
.
J
haue
gone
astray
like
a
lost
sheep
,
oh
seeke
thy
seruant
,
for
J
doe
not
forget
thy
commaundementes
.
The
Prophet
Isaiah
in
the
32.
chap.
by
an
allegorie
prophesieng
what
a
one
Christ
shall
be
in
his
kingdome
,
doth
therein
teach
earthly
Kings
in
like
manner
,
howe
to
beare
themselues
towardes
their
people
.
Behold
Y.
32.
1.
2.
a
King
shall
reigne
in
iustice
,
&
Princes
shall
rule
in
iudgement
.
And
that
man
(
speaking
of
Christ
)
shall
be
a
hyding
place
from
the
winde
,
and
as
a
refuge
for
the
tempest
:
as
riuers
of
waters
in
dry
places
:
and
as
the
shadowe
of
a
great
rocke
in
a
wearie
lande
.
And
thus
shall
Princes
be
euen
a
refuge
for
the
oppressed
against
the
oppressour
,
a
hyding
place
of
iustice
against
those
that
in
any
wise
shall
offer
iniuries
to
the
people
,
comfortable
and
helpfull
,
like
a
good
shepheard
,
who
will
with
all
care
(
to
followe
the
speech
of
Johanan
,
for
the
dispersion
of
the
Iewes
)
rather
seeke
to
gather
together
,
then
otherwise
suffer
them
to
go
wandring
,
as
sheepe
without
a
shepheard
,
as
subiects
without
a
Prince
,
as
a
body
without
a
head
.
Likewise
the
King
or
supreme
Magistrate
is
to
prouide
not
onely
that
all
the
distressed
and
afflicted
people
in
generall
be
releiued
,
according
to
their
seuerall
distresses
without
delay
of
iustice
,
but
especially
amongest
the
rest
that
the
martiall
man
,
who
vppon
the
aduenture
of
his
life
for
Prince
or
Countrey
,
returning
home
out
of
the
warres
,
although
with
safetie
of
life
,
yet
with
the
losse
of
some
of
the
principall
members
of
his
bodie
,
and
therfore
not
able
by
the
labour
of
his
handes
,
to
procure
a
competent
maintenance
for
the
stay
of
his
life
,
may
therefore
be
aboue
the
rest
charitably
prouided
for
,
and
that
those
good
statutes
to
that
purpose
ordeyned
,
which
for
want
of
due
execution
,
haue
not
their
effect
,
may
be
with
greater
care
looked
vnto
.
So
that
the
assembly
of
high
Court
of
Parliament
prouiding
good
lawes
,
may
not
be
frustrated
,
but
that
according
to
the
intent
and
meaning
of
the
Prince
and
state
,
they
may
be
put
in
practise
,
to
the
comfort
of
the
lame
,
maymed
,
impotent
,
and
miserably
distressed
souldiers
:
otherwise
what
auayleth
it
the
Prince
,
for
the
common
weales
behoofe
,
to
cause
lawes
and
statutes
to
be
enacted
,
if
there
be
not
as
great
a
regard
to
see
on
the
other
side
,
the
execution
of
them
by
the
administers
of
iustice
,
with
as
great
diligence
to
be
practised
.
Furthermore
,
in
the
speeches
of
Iohanan
,
why
should
the
Jewes
be
scattered
,
and
the
remnant
in
Judah
perish
?
it
is
as
though
he
should
haue
sayde
,
although
thou
doe
no
more
regarde
thy selfe
,
but
in
a
selfe
willingnesse
wilt
thrust
thy selfe
vpon
the
daunger
of
Ishmaels
treason
:
why
yet
shouldest
thou
together
with
thine
owne
perill
,
hazarde
the
liues
of
so
many
people
after
thou
art
gone
,
being
committed
vnto
thee
vpon
speciall
trust
?
wherein
Johanan
would
lay
downe
this
point
:
that
it
was
Gedaliah
his
dutie
,
that
not
only
for
his
time
of
gouernement
,
hee
should
see
the
people
well
and
peaceably
prouided
for
,
and
defended
against
present
perilles
and
daungers
:
but
further
also
,
that
whatsoeuer
should
befal
him
,
yet
they
might
afterwardes
liue
in
some
securitie
for
their
liues
and
possessions
,
and
that
he
might
in
peace
deliuer
vp
againe
the
people
of
God
,
that
thereby
he
might
not
carrye
with
him
to
his
graue
any
reproch
or
giltinesse
of
the
desolation
that
afterwards
might
happily
ensue
vpon
them
.
Thus
ought
all
Christian
Princes
to
reckon
with
themselues
,
that
the
people
are
as
their
Sheepe
,
and
themselues
Shepheards
,
and
as
all
Fathers
are
to
prouide
,
being
led
by
naturall
affection
,
for
their
sonnes
and
daughters
,
not
onelye
while
they
are
in
their
nonage
,
and
while
they
liue
with
them
:
but
that
after
they
are
laide
vp
in
their
graues
,
their
care
past
ouer
their
children
might
appeere
,
in
leauing
them
in
some
good
and
honest
state
,
(
which
yet
I
neede
the
lesse
to
speake
off
,
because
herein
men
are
carefull
enough
)
Such
ought
Princes
to
be
,
for
they
are
as
Fathers
ouer
their
people
,
and
vpon
their
wisdome
and
good
gouernment
not
onelye
the
present
estate
of
their
people
in
peace
and
piosperitie
,
but
also
the
contiuance
of
the
same
,
and
that
after
their
liues
doth
depend
.
For
to
say
as
it
is
,
God
therfore
hath
entayled
Princes
into
a
propriety
of
their
Subiectes
goods
,
and
liues
if
neede
so
require
(
wherin
by
way
of
digression
,
)
subiectes
are
not
to
straine
curtesie
in
the
paiment
of
whatsoeuer
is
to
be
imposed
vpon
them
,
neither
in
leuying
out
of
taxes
or
subsidies
:
the
rich
must
ease
themselues
in
ouerpressing
the
poore
,
as
the
wicked
manner
of
many
cormorants
is
,
who
esteeme
that
peny
or
noble
well
saued
,
that
either
is
laide
vpon
other
mens
shoulders
,
or
else
by
fraudulent
meanes
can
be
retained
,
so
it
closelye
be
doone
from
the
Prince
:
concerning
whose
dueties
how
farre
they
stretch
towards
the
prince
.
1.
Sam
8.
11.
Where
he
sheweth
at
large
what
priuiledges
God
hath
giuen
to
a
king
,
and
what
claim
and
interest
they
may
haue
in
the
estate
of
their
subiects
.
1.
Sam.
8.
11
,
12
,
13.
And
he
saide
,
This
shal
be
the
manner
of
the
King
that
shall
raigne
ouer
you
:
he
will
take
your
sonnes
and
appoint
them
vnto
his
Chariots
,
and
to
be
his
horsemen
,
and
some
shall
runne
before
his
chariot
.
Also
he
will
make
them
his
Captaines
ouer
thousandes
,
and
Captaines
ouer
fifties
,
and
to
eare
his
ground
,
and
to
reap
his
haruest
,
&
to
make
instruements
of
warre
,
and
the
thinges
that
serue
for
his
chariots
.
He
will
also
take
your
daughters
and
make
them
Apothecaries
,
and
Cookes
&
Bakers
,
&c.
And
hath
God
then
thus
prouided
,
that
all
persons
whatsoeuer
,
within
a
princes
territorie
,
shall
performe
all
seruices
,
and
doo
all
homage
and
fealtie
to
them
,
without
any
duetye
of
the
princes
parts
to
be
perfourmed
on
their
sides
?
no
verily
,
you
haue
hard
alreadye
,
how
they
likewise
are
as
Shepheardes
ouer
their
flocke
,
to
maintaine
them
,
their
liues
and
libertyes
.
Besides
which
,
they
are
the
principall
instruementes
of
Gods
mercies
towardes
his
Church
,
for
the
planting
of
the
Gospell
,
for
the
saluation
of
the
soules
of
the
people
,
to
which
end
God
hath
aduaunced
them
Isay
.
49.
23.
on
hie
,
according
to
Isaiahs
prophesie
.
49.
23.
And
Kings
shal
be
thy
noursing
fathers
,
and
Queenes
thy
noursing
mothers
,
they
shall
worship
thee
with
their
faces
towards
the
earth
:
and
this
authoritye
haue
they
ouer
the
Church
,
that
they
are
to
prouide
that
the
ministers
of
God
do
their
dueties
,
in
feeding
with
the
woord
of
God
,
themselues
and
their
people
:
the
neglect
wherof
,
as
also
the
incorrigible
misdemeanours
of
all
ecclesiasticall
persons
,
not
to
be
brought
into
order
by
the
Church
censure
and
gouernours
therof
,
are
to
be
punished
by
the
seuerity
of
the
magistrates
sworde
.
Now
to
come
to
the
second
parte
,
which
is
the
incredulity
of
Gedaliah
in
not
beleeuing
Iohanan
.
But
Gedaliah
the
sonne
of
Ahikam
beleeued
them
not
.
And
againe
in
the
16.
ver.
But
Gedaliah
the
sonne
of
Ahikam
,
said
vnto
Iohanan
the
sonne
of
Kareah
:
Thou
shalt
not
do
this
thing
,
for
thou
speakest
falsely
of
Ishmael
.
In
these
words
followeth
the
answer
of
this
gouernour
to
the
faithfull
captaine
and
the
rest
with
him
.
But
he
beleeued
them
not
.
The
matter
being
so
weightie
,
as
the
danger
of
the
princes
life
,
and
the
accusation
so
seuere
and
importunate
against
Ishmael
,
it
was
a
wonder
to
see
that
this
Gonernour
so
rashlye
and
presently
,
shaped
so
thwart
and
contrary
an
answere
vnto
Johanan
,
for
it
standes
as
a
reason
of
some
consequence
betweene
the
Prince
and
the
people
,
that
if
it
be
so
needfull
for
subiects
vpon
the
least
suspition
that
they
may
iustlye
gather
of
anye
ill
measure
pretended
against
the
state
▪
presentlye
(
at
their
perrils
otherwise
)
to
discouer
it
,
that
on
th'
other
side
the
Prince
,
magistrate
and
Gouernour
whosoeuer
,
are
in
all
louing
affection
to
giue
their
eares
with
diligent
attention
to
heare
it
,
and
to
imploye
their
whole
wisedome
and
labours
to
search
out
the
trueth
speedily
:
for
the
dooing
of
the
duty
of
the
one
,
implieth
in
it
a
necessitie
of
some
duety
from
th'
other
.
But
to
remember
againe
that
which
in
th'
entrance
of
this
treatise
I
did
but
touch
by
the
waye
:
That
where
God
will
iudge
in
displeasure
,
what
way
or
meanes
to
auoide
it
;
so
heere
it
appeares
true
in
the
sequell
of
the
rashe
answere
of
Gedaliah
and
his
vniustrepelling
of
so
iust
an
accusation
by
so
trustye
a
Subiect
:
whence
is
to
be
obserued
how
notwithstanding
God
did
deliuer
Gedaliah
for
the
good
of
his
people
out
of
death
it selfe
,
making
him
to
be
gracious
in
the
eyes
of
Nebuchadnezzer
:
yet
he
knowing
the
stiffeneckednes
of
his
people
,
and
purposing
to
prosecute
this
abuse
of
his
mercye
in
them
with
a
further
iudgement
,
did
cause
this
vnto
Gedaliah
,
to
be
but
rather
an
euasion
or
escape
out
of
one
danger
,
to
be
reserued
to
a
further
:
that
by
taking
him
(
by
the
means
of
an
ill
person
out
of
this
life
,
he
might
thereby
speedilye
execute
his
iudgementes
vpon
this
vnrepehtant
people
,
according
to
the
speech
of
the
wise
man
in
the
28.
of
the
Prouerbs
z.
Pro.
28.
2.
For
the
transgression
of
the
land
there
are
many
Princes
therof
:
and
as
the
Prophet
Jsaiah
in
the
3.
in
laying
down
the
heauy
Isay
.
3.
●
iudgements
like
to
ensue
vpon
Ierusalem
and
Iudah
,
noteth
this
to
be
one
and
a
speciall
,
to
take
away
wise
,
graue
and
good
rulers
,
&c.
If
anye
shall
demaund
a
reason
of
Gods
dooings
in
this
,
it
is
that
God
reserueth
vnto
him
selfe
,
his
times
and
seasons
of
doing
his
will
,
either
in
the
full
execution
of
his
iudgements
,
or
the
performance
of
his
mercies
,
wherof
to
be
more
curious
in
the
inquirye
of
that
which
he
will
not
haue
knowne
to
man
,
is
meere
vanitie
:
this
alwaies
being
carried
in
remembrance
,
that
although
we
can
render
no
reason
of
Gods
iudgements
either
in
the
manner
of
executing
them
,
or
concerning
the
time
,
yet
are
they
alwaies
iustand
vpright
:
and
further
,
the
purpose
of
God
may
easily
be
found
out
concerning
this
matter
,
who
while
he
iudged
these
that
remained
vnder
Gedaliah
his
gouernment
in
a
fatherlye
manner
,
in
comparison
of
the
rest
of
their
Countrimen
,
of
whome
some
were
slaine
,
some
hardlye
entreated
vnder
Nebuchadnezzer
,
being
as
liuing
yet
halfe
dead
:
it
was
to
this
ende
by
his
patience
&
long
suffering
,
to
draw
them
to
repentance
,
not
minding
so
to
fauour
them
aboue
the
rest
,
as
that
they
continuing
still
stiffenecked
,
should
scape
scotfree
,
nay
rather
the
deferring
of
his
wrath
was
an
infallable
token
of
the
more
heauy
punishments
to
be
inflicted
vpon
them
,
therby
to
make
them
a
monument
of
his
fierce
wrath
,
to
the
example
of
all
ages
for
euer
:
from
the
which
people
we
are
to
make
our
profite
,
and
to
learne
,
that
the
longer
time
of
Gods
mercies
we
doo
inioye
,
as
hitherto
we
haue
,
to
the
admiration
of
the
whole
world
,
of
our
great
prosperitie
(
in
comparison
of
our
neighbours
about
vs
)
the
more
heauilye
shall
his
hand
fall
,
so
as
he
will
leaue
the
print
of
his
stripes
behinde
him
vpon
vs
:
and
if
lenitye
will
not
amend
vs
,
then
as
Salomon
saith
,
The
blewnes
of
the
Pro.
20.
30.
wound
serueth
to
purge
the
euill
,
and
the
stripes
within
the
bowels
of
the
belly
.
The
Lord
hath
in
the
riches
of
his
mercye
concerning
our
soules
,
in
calling
vs
by
the
voice
of
his
ministers
,
long
time
visited
vs
:
And
as
concerning
both
soules
&
bodies
,
vnder
our
most
happie
and
renowmed
Queen
blessed
vs
,
that
thereby
we
might
become
more
tractable
,
techable
,
and
vnto
Gods
wil
more
pliable
.
Now
so
many
yeeres
being
passed
of
Gods
mercifull
and
louing
visitation
vpon
vs
,
and
his
expectation
being
by
vs
and
in
vs
deceaued
(
to
speake
of
God
who
properlye
cannot
be
deceaued
)
after
the
manner
of
men
,
and
to
our
capacity
:
let
vs
take
heed
that
we
do
not
enforce
the
Lord
,
who
hath
sung
vpon
vs
all
this
while
,
a
song
of
mercy
as
Dauid
saith
,
which
hath
bene
so
pleasant
in
our
eares
,
in
this
our
long
peace
,
libertye
and
plenty
,
in
this
long
time
of
pleasure
,
riches
and
prosperitie
,
to
sing
a
song
of
iudgement
in
iustice
:
in
stead
of
our
peace
past
so
pleasant
and
amiable
,
take
heede
that
we
heare
not
a
song
of
warre
,
most
dolefull
and
terrible
:
in
stead
of
the
libertie
and
freedome
of
our
soules
by
the
Gospell
of
Christ
preached
,
and
of
our
bodies
by
the
mercy
of
god
vnder
our
most
puissant
Princesse
maintained
,
and
yet
continued
,
that
in
stead
therof
we
heare
not
a
strange
song
of
spirituall
and
corporall
bondage
and
captiuitie
,
for
the
contempt
of
the
word
of
God
,
and
the
abuse
of
his
graces
,
vnder
the
enemies
of
GOD
,
our
Prince
and
country
:
whose
teethe
are
set
on
edge
to
be
dealing
with
vs
,
who
thirste
greatlye
after
our
blood
:
take
heed
that
in
stead
of
our
songes
had
at
our
feastes
,
and
our
epicurial
banquets
full
of
filthines
&
abhomination
,
tickling
vp
the
vile
fleshe
vnto
sensualitye
and
carnall
lusts
:
we
heare
not
a
song
of
famine
and
hunger
,
our
children
crying
and
howling
for
the
least
of
these
morsels
,
which
in
our
fulnes
they
&
we
and
our
seruants
haue
loathed
,
though
many
our
betters
in
Gods
sight
wated
them
,
and
then
we
cannot
haue
them
.
And
in
this
description
of
the
causes
why
God
though
he
prolong
his
iudgmentes
,
yet
in
th'
end
he
paieth
home
,
Let
vs
not
forget
the
great
care
of
the
flesh
that
the
whole
land
hath
,
concerning
excesse
in
apparrell
:
take
heede
once
more
I
say
,
that
the
disguising
of
our selues
in
the
attire
of
euerye
land
,
not
for
the
stuffe
wherof
the
garments
are
made
,
as
cloth
of
Golde
,
siluer
,
embroidered
worke
,
silkes
,
veluets
,
fine
cloth
,
fine
linnen
,
lawnes
,
and
I
knowe
not
what
vse
wherof
there
is
for
al
persons
,
regarde
being
had
to
eche
mans
degree
,
but
not
thereby
to
fulfill
the
lusts
of
the
flesh
to
vanitie
and
excesse
,
not
to
pride
and
filthines
,
not
in
such
painting
of
faces
,
in
deuising
newe
disguised
fashions
,
but
vnto
decency
and
comelynes
,
euery
one
according
to
the
law
of
God
,
continuallye
beating
our
eares
,
and
the
statutes
of
our
own
land
for
apparrell
,
to
the
keeping
of
euerye
degree
of
persons
from
breaking
out
of
the
bounds
and
lymits
of
their
calling
:
knowing
this
and
remembring
it
well
,
to
the
cutting
of
the
combes
of
all
degrees
of
persons
,
that
immediatly
vpon
the
sinne
of
Adam
came
nakednes
,
and
so
a
prouiding
by
the
Lord
against
our
shame
,
euen
in
apparell
and
clothing
of
vs
,
and
where
we
doo
misiudge
of
some
by
their
apparrell
,
according
to
the
statelines
of
it
,
to
be
either
in
honorable
place
,
or
of
high
degree
(
as
one
saith
)
when
we
lost
our
honor
in
Paradise
,
then
came
we
to
be
first
apparrelled
,
being
the
signe
of
our
sinne
,
and
the
badge
of
our
rebellion
and
our
shame
.
Take
heede
we
doo
not
here
in
stead
of
this
song
of
our
delightes
,
the
lamentable
song
of
Iheremiah
and
of
Esayah
the
Isay
.
3.
16.
Prophet
,
the
3.
Chapter
,
from
the
16.
verse
,
against
the
pride
both
of
men
and
women
,
whose
woordes
though
they
be
long
,
I
will
not
referre
you
ouer
to
them
,
but
plainelye
set
them
downe
.
The
Lord
also
saith
,
Because
the
daughters
of
Zion
are
hautie
,
and
walke
with
stretched
out
neckes
,
and
with
wandring
eyes
,
walking
and
minsing
as
they
goe
,
and
making
a
tinckling
with
their
feet
.
17.
Therefore
the
Lord
shall
make
the
heads
of
the
Daughters
of
Zion
balde
,
and
the
Lord
shall
discouer
their
secret
partes
.
18.
Jn
that
day
shall
the
Lord
take
awaye
the
ornament
of
the
slippers
,
and
the
calles
,
and
the
round
tires
.
19.
The
sweete
balles
and
the
bracelets
and
the
bonnets
.
20.
The
tyres
of
the
head
,
and
the
sloppes
,
and
the
head
bandes
,
and
the
tablets
,
and
the
eare
ringes
.
21.
The
ringes
and
mufflers
.
22.
The
costly
apparel
and
the
vailes
,
and
the
wimples
,
and
the
crasping
pinnes
.
23.
And
the
glasses
,
and
the
fine
linnen
,
and
the
hoodes
,
and
the
launes
.
In
steade
of
this
song
(
which
in
as
great
pride
and
vanitie
,
we
haue
sung
to
our
flesh
)
what
shal
be
the
song
of
iudgement
?
24.
And
in
steade
of
sweete
sauour
(
saith
he
)
there
shal
be
stinke
,
and
in
stead
of
a
girdle
a
rent
,
and
in
stead
of
dressing
the
haire
,
baldenes
:
and
in
steade
of
a
stomacher
,
a
girding
of
sackecloth
,
and
burning
in
stead
of
beautye
.
This
song
haue
the
Iewes
in
Ierusalem
the
glorye
of
the
world
alreadye
sung
,
a
people
deerely
beloued
of
the
Lord
,
and
shall
we
vpon
whome
the
Lord
hath
looked
with
so
amiable
and
fatherly
a
face
,
shall
we
(
remaining
in
our
sinnes
and
vanities
scape
scotfree
?
Nay
,
take
heede
our
owne
toungs
doe
not
also
testifie
against
our selues
,
as
concerning
the
deliverance
from
the
Spanish
enemies
of
late
,
that
would
in
the
pride
of
their
harts
,
haue
bourded
vs
at
home
,
the
victorie
ouer
whome
we
begun
with
songs
of
praise
and
thanks
giuing
to
the
Lord
,
to
celebrate
.
Take
heede
that
our
praising
of
God
for
that
day
,
and
the
memory
of
it
being
layde
in
water
as
we
saye
,
that
God
doo
not
cause
vs
to
sing
a
dolfull
dittie
,
of
some
ruinous
ouerthrowe
,
which
God
in
his
mercy
keepe
back
from
vs
:
and
he
contrariwise
that
at
one
Ionas
his
preaching
to
the
Niniuites
,
wrought
their
conuersion
:
graunt
to
our
Prince
so
mercifull
,
to
our
nobles
so
honorable
,
to
our
Bishops
and
ministers
in
their
preaching
of
the
word
of
God
so
comfortable
,
and
to
our
people
so
innumerable
,
that
so
many
sermons
of
so
sundry
Ionasses
I
hope
,
doe
not
return
back
againe
vnto
the
Lord
in
vaine
,
without
our
repentance
:
but
contrariwise
,
may
as
it
hath
begun
faith
in
our
Prince
,
nobles
,
and
people
,
make
it
effectual
to
Gods
glory
,
and
the
continuance
of
his
mercy
towards
vs
,
in
preseruing
not
Gedaliah
a
deputye
,
but
our
Elizabeth
the
onely
monarch
&
princes
of
the
world
(
as
thankes
be
to
God
he
hath
)
from
many
of
Ishmaels
crue
,
traitors
of
our
time
,
&
the
people
may
dwell
in
peace
and
safetye
vnder
her
,
in
all
godlynes
and
prosperitie
,
during
her
happie
reigne
.
But
to
leaue
off
to
speak
concerning
the
will
,
end
and
purpose
of
God
,
in
blinding
the
eyes
of
Gedaliah
,
in
not
beleeuing
Iohanans
reporte
:
and
let
vs
returne
to
speak
of
Gedaliah
himselfe
,
concerning
his
incredulitye
in
these
wordes
,
And
he
beleeued
them
not
.
In
whome
this
is
to
be
obserued
,
that
he
being
a
man
as
it
seemed
,
of
a
milde
spirite
,
and
charitably
affected
towardes
Ishmaell
,
whom
he
had
very
familiarly
conuersed
with
,
would
not
beledde
with
any
suspition
of
euill
against
him
,
following
the
rule
of
the
Apostle
Paule
,
concerning
the
seuerall
offices
of
charitie
or
loue
,
as
is
to
see
,
Cor.
13.
5.
1.
Cor.
13.
5.
Loue
thinketh
not
euill
,
or
is
not
suspicious
of
euill
:
and
besides
,
he
had
no
great
delight
to
heare
il
reports
against
any
,
least
therby
he
might
giue
liberty
to
himselfe
oftentimes
in
stead
of
truth
,
to
heare
of
falshoode
and
lyes
wherein
his
commendation
standeth
iust
.
For
all
Kinges
and
Princes
especially
aboue
all
other
persons
,
are
not
in
any
wise
to
maintayne
flatterers
,
slaunderers
,
backbyters
,
nor
tale-bearers
,
neyther
yet
alwayes
to
giue
too
easie
credite
to
euerie
tale
brought
them
,
though
by
persons
otherwise
of
good
credite
,
as
Ishmael
was
with
Gedaliah
.
For
those
people
,
especially
the
last
,
doe
great
hurt
in
Princes
Courtes
:
of
whom
,
Salomon
speaketh
,
16.
Prou.
Prou.
16.
28
28.
And
a
tale-bearer
maketh
diuision
among
Princes
,
And
in
the
29.
Prou.
12.
Prou.
verse
.
Of
a
Prince
that
hearkdneth
to
lies
,
all
his
seruants
are
euill
.
For
such
things
as
the
eares
of
Princes
are
delighted
to
heare
,
such
things
doe
the
slaunderers
,
flatterers
,
and
most
wicked
backbyters
,
bring
vnto
them
:
for
vppon
the
behauiour
of
the
Princes
,
as
vpon
examples
propounded
them
to
followe
,
doe
the
subiectes
cast
their
eyes
,
and
them
,
as
neerely
as
may
be
,
doe
they
follow
,
according
to
a
verse
commonly
knowne
.
Regis
ad
exemplar
totus
componitur
orbis
,
In
English
thus
:
The
whole
world
doth
cast
his
eyes
vpon
ech
Keisar
,
and
ech
King
:
To
frame
themselues
in
patterne
wise
,
to
him
in
euerie
thing
.
Such
a
relation
was
there
betweene
the
lewde
seruants
of
Saule
and
Saule
himselfe
:
Doeg
the
Edomite
from
one
1.
Sam.
22.
18.
amongst
the
rest
,
as
is
,
1.
Sam.
22.
who
maliciously
complayned
of
Dauid
,
and
of
Ahimelech
the
priest
,
who
thereuppon
in
Saules
furie
and
malice
,
became
an
instrument
of
Saules
for
the
bloudie
murthering
of
85.
Priestes
that
did
weare
a
lynnen
Ephod
.
Such
an
other
Psal.
7.
was
Cush
,
against
whose
false
accusation
Dauid
compiled
that
7.
Psalme
,
as
a
defence
of
his
innocencie
before
God
and
men
.
Such
a
one
was
that
Haman
,
that
false
person
and
accuser
of
Mordecai
the
faithfull
subiect
,
and
of
the
Iewes
vnto
Ahashuriosh
as
is
to
see
Hest.
3.
8.
9.
Hest.
3.
8
9.
These
things
considered
,
in
respect
Gedaliah
did
well
in
not
soddenly
admitting
the
accusation
of
Iohanan
,
for
as
well
hee
in
hearing
,
as
Johanan
in
bringing
false
reportes
,
might
haue
openly
transgressed
the
ninth
commandement
of
God
,
wherein
is
taught
,
that
loue
to
our
neighbour
standeth
in
hauing
regard
to
the
credite
,
name
,
estimation
,
or
good
report
of
him
,
in
the
breach
of
which
commandement
,
as
well
the
hearers
,
as
the
bearers
of
false
reportes
,
tales
,
and
slaunders
,
are
condemned
,
especially
such
as
carrie
false
tales
,
to
the
sheading
of
the
bloud
of
the
innocent
:
according
to
that
reproofe
which
Ezechiell
the
Prophet
hath
against
the
people
of
Iersalem
,
Ezek.
22.
9.
Ezek.
22.
5
Jn
thee
are
men
that
carry
tales
to
shed
bloud
:
to
this
purpose
(
that
I
may
end
to
speake
of
that
which
appeared
to
be
good
in
Gedaliah
)
Hierom
:
ad
Nepotianum
:
affirmeth
that
as
he
that
speaketh
euill
,
hath
the
diuell
in
his
toung
,
so
he
that
heareth
euill
,
hath
the
diuell
in
his
eare
.
But
notwithstanding
all
this
in
Gedaliah
,
which
is
approoued
in
him
to
be
good
.
Lo
these
vertues
they
are
not
without
their
defectes
:
wherein
wee
learn
that
great
,
wise
,
&
graue
persons
may
be
deceiued
,
when
they
doe
ouer
much
rest
vpon
their
owne
wisedome
.
It
was
a
good
thing
in
Gedaliah
,
if
that
were
his
purpose
,
as
it
seemes
it
was
,
to
cut
off
the
backbyting
and
malicious
slaunders
,
as
he
supposed
of
Iohanan
against
Ishmaell
,
that
the
cutting
off
Iohanan
might
be
an
example
to
others
:
but
yet
it
had
beene
meete
,
that
as
hee
would
not
receiue
any
tale
soddenly
against
him
,
he
should
yet
haue
first
wisely
and
thoroughly
examined
the
causes
brought
by
Iohanan
and
the
rest
,
before
that
he
had
so
definitiuely
proceeded
,
eyther
clearing
or
iustifying
Ishmaell
,
or
in
ouer
rashly
condemning
Johanan
.
For
how
can
it
otherwise
be
,
but
that
the
Lorde
must
needes
be
heauily
displeased
,
when
he
in
mercy
,
for
the
deliuering
of
his
seruants
from
the
great
perilles
and
dangers
whereunto
otherwise
they
should
haue
fallen
,
giuing
them
fatherly
warning
before
hand
,
he
shall
finde
his
seruantes
to
be
fouly
intreated
,
and
for
their
paines
returned
backe
with
the
lye
.
It
is
a
matter
condemned
by
Salomon
,
as
is
to
see
,
Prou.
24.
24.
He
that
sayth
to
the
wicked
,
Thou
Pro.
24.
24.
art
righteous
,
him
shall
the
people
curse
,
and
the
multitude
shall
abhorre
him
.
And
on
the
other
side
:
Woe
is
pronounced
by
the
Prophet
Esay
.
5.
23.
verse
.
against
I
say
.
5.
23.
them
that
take
away
the
righteousnes
of
the
righteous
,
both
which
are
foule
and
filthy
vices
,
the
same
wise
man
in
the
17.
chapter
of
the
Prou.
15.
verse
,
shutteth
vp
in
one
,
saying
:
He
that
iust
ifieth
the
wicked
,
and
he
that
condemneth
the
iust
,
euen
these
both
are
abhomination
vnto
the
Lord
.
So
that
these
places
doe
teach
,
especially
Magistrates
,
in
whome
it
is
the
greater
sinne
,
because
of
their
places
wherein
they
are
set
,
for
the
punishment
of
all
such
backbyters
and
slaunderous
persons
,
like
vnto
Dauid
,
who
would
not
in
any
wise
permit
to
abide
in
his
house
any
such
persons
:
wherein
they
are
admonished
to
do
vp
rightly
in
iudgement
,
not
respecting
persons
,
but
to
heare
the
small
,
as
well
as
the
great
,
not
suffering
themselues
to
be
led
by
affection
any
way
.
For
vnto
such
as
will
be
drawne
by
respect
of
persons
in
iudgement
,
Salomon
hath
giuen
this
dome
,
That
man
(
sayth
hee
)
will
transgresse
for
a
peece
of
bread
,
and
thereby
they
shall
become
maintayners
of
the
wicked
,
who
will
soone
be
encouraged
to
speak
in
the
defence
of
an
euill
cause
,
and
of
ill
persons
,
and
also
to
accuse
most
falsely
and
maliciously
by
all
slaunderous
reportes
,
the
godly
and
innocent
,
for
such
are
the
common
idle
persons
of
the
worlde
,
who
not
being
at
leasure
to
heare
that
which
is
good
,
neither
yet
hauing
skill
to
bestowe
their
tongues
to
the
glory
of
God
,
and
the
good
of
their
neighbours
More
for
voluptuousnes
,
then
any
necessitie
.
in
their
eating
and
drinking
in
houses
of
libertie
and
licentiousnesse
,
doe
feede
,
vpon
(
as
one
sayth
)
the
very
flesh
of
men
:
by
the
not
punishing
of
whom
,
or
to
remisse
dealing
with
them
,
they
spare
not
to
speake
euill
(
on
their
ale
bench
it
may
be
,
if
they
were
narnowly
watched
)
of
Princes
,
or
at
the
least
,
to
rayle
,
reproch
,
and
slaunderously
to
speak
against
the
Magistrates
themselues
:
whom
to
feare
,
reuerence
,
and
obey
as
they
ought
,
and
against
whom
,
not
so
much
as
to
note
any
euill
,
the
rude
people
of
our
time
haue
not
yet
learned
.
And
therefore
the
way
for
a
Magistrate
to
deale
vp
rightly
in
iudgement
,
is
not
lightly
to
heare
the
slaunderous
person
,
but
to
set
both
his
eares
on
worke
indifferently
,
the
one
to
heare
the
accuser
,
&
accusation
brought
,
and
the
other
to
heare
the
accused
,
&
the
defence
that
he
can
make
for
himselfe
:
otherwise
to
be
too
speedie
in
iudgement
vppon
the
first
tale
heard
,
is
many
times
rashly
and
falsely
to
be
drawne
to
speake
for
the
bad
,
&
vncharitably
to
giue
sentence
against
the
iust
and
vpright
,
and
so
the
way
to
deale
vprightly
in
causes
is
,
to
cut
off
the
lyar
and
false
accuser
,
of
whome
Hierom
in
one
of
his
Epistles
sayth
:
Sicut
sagitta
si
mittatur
contra
duram
materiam
nonnunquam
in
mittentem
reuertitur
,
&
vulnerat
vulnerantem
:
ita
detractor
quum
tristem
faciem
,
viderit
audientis
,
immo
non
audientis
,
sed
obturantis
aures
suas
:
ne
audiat
sanguinem
,
illico
conticestit
,
pallet
vultus
,
haerent
labia
,
salina
siccatur
:
A
very
excellent
sentence
to
teach
Magistrates
what
benefite
they
returne
to
themselues
and
the
common
wealth
,
when
they
shall
wisely
,
cut
off
slanderers
:
Euen
as
an
arrowe
,
if
it
bee
shott
against
a
hard
matter
or
marke
,
many
times
it
recoyles
vpon
him
that
shotte
it
,
and
woundeth
him
that
wold
haue
wounded
:
so
the
backbyter
or
false
accuser
,
when
he
shall
see
but
the
sowre
face
,
and
grimme
looke
of
him
that
heareth
,
or
rather
not
heareth
,
but
stoppeth
his
eares
,
least
perhaps
he
might
heare
a
matter
of
bloud
:
foorth
with
the
slaunderer
holdes
his
peace
,
his
countenance
chaunges
,
his
lippes
cleaue
together
,
and
his
spittle
is
dryed
vp
:
meaning
that
he
seeth
that
his
market
is
marred
,
his
combe
is
cut
,
and
not
a
worde
more
that
he
hath
to
speake
:
herein
fayled
Iosephes
Maister
,
as
in
the
39.
Genes.
20.
in
giuing
too
Gen.
39.
20.
light
credite
to
his
wife
,
against
chast
and
innocent
Ioseph
his
knowne
and
approoued
faithfull
seruaunt
.
Herein
appeared
his
lightnesse
,
that
hauing
heard
his
wife
,
being
too
much
addicted
to
her
wordes
,
thereupon
hee
cast
Joseph
into
prison
,
and
neuer
heard
his
cause
,
wherein
he
she
wed
himselfe
ouer
credulous
.
On
the
other
side
,
how
many
haue
we
with
Gedaliah
,
that
run
themselues
into
daunger
,
being
forewarned
,
and
not
giuing
credite
thereunto
,
and
so
receiued
a
worthy
punishment
of
their
incrudelitie
?
We
reade
of
Ahab
how
he
scorned
Michaiah
the
Lords
Prophet
,
whome
he
sent
for
,
as
many
send
for
and
call
to
their
companies
the
ministers
,
either
to
scorne
them
to
their
faces
,
or
at
the
least
with
Ahab
not
to
beleeue
what
they
say
:
or
if
they
doo
,
not
with
any
purpose
to
follow
their
counsell
:
who
when
he
came
,
foretolde
him
of
his
ouerthrowe
,
but
he
beleeued
him
not
,
being
seduced
by
the
lying
spirites
of
his
false
Prophets
,
as
it
is
saide
in
the
1.
kin.
22.
18.
1.
Kings
.
22.
18.
And
the
King
of
Israell
saide
vnto
Iehosaphat
the
King
of
Iudah
:
Did
I
not
tell
thee
,
that
he
would
prophesie
no
good
vnto
me
but
euill
?
As
though
that
Michaiah
hauing
receiued
his
charge
and
commission
from
God
,
should
haue
necessarilye
spoken
to
the
lyking
or
pleasing
of
the
wicked
kings
humor
.
Such
a
like
example
of
incredulitie
we
finde
to
haue
bene
in
a
prince
,
on
whose
hand
as
the
text
saith
,
the
king
of
Israell
leaned
.
The
prophet
Elisha
foretelleth
of
great
plentye
of
victalles
to
fall
in
Samaria
ere
the
morrowe
at
that
time
,
and
how
it
shal
be
wonderfully
cheap
:
The
Prince
would
not
beleeue
it
,
but
replyed
vpon
the
prophet
:
though
the
Lord
would
make
windowes
from
heauen
,
could
this
thing
come
to
passe
?
and
he
saide
,
beholde
thou
shalt
see
it
with
thine
eyes
,
but
thou
shalt
not
eate
therof
.
Many
are
the
examples
in
scripture
concerning
the
incredulitie
of
men
,
but
Gedaliah
sinned
so
much
the
more
against
the
Lorde
,
in
that
he
was
not
foretolde
onely
of
this
villanous
pretence
by
Iohanan
alone
,
but
all
the
captaines
of
the
host
with
him
,
so
that
had
he
onely
cast
off
Johanan
,
the
matter
had
not
been
so
weightie
,
but
refusing
so
many
witnesses
whome
hee
would
not
vouchsafe
to
call
to
their
tryall
,
he
did
as
it
were
pull
the
wrath
of
God
vpon
the
people
,
and
was
(
as
we
say
)
accessary
to
his
owne
death
.
But
some
man
will
say
,
it
was
very
hard
to
haue
found
out
such
a
serious
thing
:
it
is
not
so
,
for
this
was
plaine
and
easie
enough
to
haue
beene
prooued
by
witnesses
,
had
not
Gedaliah
beene
led
with
a
selfe
will
as
concerning
the
diligent
searching
of
it
out
,
which
indeede
was
the
will
of
God
for
the
blinding
of
him
in
so
manifest
a
matter
:
but
say
it
had
bin
so
hard
,
the
remedy
had
beene
as
in
the
booke
of
Ecclesiastes
10.
10.
the
Eccles.
10.
10
wise
man
sayth
,
If
the
yron
be
blunt
,
and
a
man
hath
not
whet
the
edge
,
he
must
put
to
more
strength
,
the
excellency
to
direct
a
thing
is
wisedome
.
But
yet
God
doth
in
the
finding
out
of
thinges
very
hard
,
and
of
great
difficultie
,
giue
vnto
man
wisdome
,
especially
when
it
concernes
equitie
and
vpright
dealing
betweene
man
and
man
,
if
they
seeke
for
it
,
and
therefore
Gedaliah
shoulde
haue
bestowed
the
more
labour
in
the
examination
of
the
matter
,
according
as
is
to
see
in
that
wonderfull
boulting
out
of
the
truth
of
the
child
,
according
to
the
holy
historie
,
that
was
dead
,
that
was
chalenged
by
two
harlottes
,
whose
it
was
,
Salomon
to
iudge
the
controuersie
betweene
them
being
a
matter
verie
intricate
:
but
because
Salomon
asked
aboue
all
thinges
an
vnderstanding
heart
,
refusing
to
make
demaunde
of
honour
and
riches
,
the
Lord
graunted
his
request
,
and
so
hee
found
out
the
true
mother
of
the
childe
,
according
to
the
speech
of
the
Apostle
Iames.
If
any
of
you
lacke
wisedome
,
let
him
aske
of
God
which
giueth
to
all
men
liberally
,
and
reprocheth
no
man
,
and
it
shall
be
giuen
him
.
Thus
much
concerning
Gedaliah
his
incredulitie
.
Now
followeth
the
third
part
which
is
the
execution
of
Ishmaels
treason
,
and
the
manner
of
it
in
these
wordes
:
Chap.
41.
ver.
1.
But
in
the
seuenth
moneth
came
Ishmael
the
sonne
of
Nethaniah
,
the
sonne
of
Elishama
of
the
seede
royall
,
and
the
Princes
of
the
King
,
and
ten
men
with
him
,
vnto
Gedaliah
the
sonne
of
Ahikam
to
Mizpah
,
and
there
they
did
eate
bread
together
in
Mizpah
.
2
Then
arose
Ishmaell
the
sonne
of
Nethaniah
with
these
ten
men
that
were
with
him
,
and
smote
Gedaliah
the
sonne
of
Ahikam
,
the
son
of
Shaphan
with
the
sword
,
and
slew
him
,
whom
the
king
of
Babell
had
made
gouernour
ouer
the
land
.
3
Ishmaell
also
slew
all
the
Jewes
that
were
with
Gedaliah
in
Mizpah
,
and
al
the
Caldeans
that
were
found
there
,
and
the
men
of
warre
.
This
third
part
concerneth
Jshmaell
the
Traytor
,
the
execution
of
his
treason
,
and
the
manner
of
it
:
wherein
first
we
are
to
learne
these
principall
heads
or
maximes
:
that
is
,
how
this
wickednesse
was
not
committed
by
Jshmaell
,
but
that
the
will
of
God
did
concurre
and
goe
together
with
his
will
:
wherein
,
if
it
be
asked
how
this
could
be
,
the
acte
being
ill
and
wicked
in
Jshmaell
,
but
that
the
Lord
must
needes
be
guiltie
also
of
sinne
:
the
answere
is
,
that
the
sinne
of
the
wicked
is
vnto
God
,
as
an
other
creature
,
in
respect
not
that
hee
created
it
,
for
it
is
a
thing
proceeding
from
mans
owne
vile
nature
:
but
as
concerning
his
power
ouer
it
,
to
rule
it
,
that
it
shall
no
further
goe
or
passe
,
then
he
hath
&
doth
limit
it
:
and
that
by
it
,
as
by
the
creature
that
worketh
it
,
being
euill
and
wicked
:
notwithstanding
he
worketh
and
effecteth
his
owne
will
being
good
,
being
himselfe
guiltlesse
of
any
euill
:
for
in
this
matter
the
solution
or
loosing
of
the
point
,
standeth
in
the
diuersitie
of
the
endes
:
of
the
end
of
God
his
working
,
and
of
the
end
of
man
his
working
:
the
meaning
,
end
,
and
purpose
of
God
being
good
:
the
meaning
,
end
,
and
purpose
of
the
wicked
being
ill
,
which
maketh
them
without
excuse
,
whereas
Gods
purpose
and
end
in
the
wicked
,
and
by
them
is
eyther
to
be
glorifyed
in
them
to
their
confusion
,
or
to
make
tryall
of
his
children
by
them
in
raysing
them
vp
as
his
punishments
for
sinne
:
the
end
of
the
wicked
being
an
vtter
contempt
of
God
him selfe
,
and
the
hurt
of
his
creatures
,
which
yet
could
neuer
further
proceede
,
then
by
the
handie
worke
of
God
,
they
were
ledde
against
their
wils
,
to
doe
his
will
contrarie
to
their
purposes
,
and
to
glorifie
his
name
in
despight
of
themselues
:
the
which
matter
is
notably
set
foorth
in
the
3.
Acts.
23.
Him
I
say
(
sayth
Peter
,
speaking
Act.
2.
23.
of
Christ
)
haue
yee
taken
by
the
handes
of
the
wicked
,
being
deliuered
vp
by
the
determinate
counsell
and
foreknowledge
of
God
,
and
haue
crucifyed
and
slaine
:
&c.
But
to
speake
of
this
further
I
will
not
:
But
to
Jshmaell
himselfe
,
of
whom
first
before
in
the
wordes
of
the
discouerie
is
to
be
remembred
,
what
Iohanan
sayd
of
him
,
namely
that
Baalis
the
king
of
the
Ammonites
had
sent
him
to
slaye
Gedaliah
,
wherein
we
may
see
his
base
minde
,
who
would
not
with
his
countrey
men
beare
in
the
courage
of
a
patient
heart
according
to
Gods
will
,
the
bondage
of
Nebuchadnezzer
,
but
wold
make
himself
seruile
&
ouermuch
▪
thral
to
another
strang
king
,
&
that
against
his
own
countreymen
,
so
that
in
a
word
,
he
euery
way
sold
himself
as
a
bondslaue
to
sin
.
Not
vnlike
to
him
are
our
runagats
and
haue
beene
,
that
haue
fled
,
not
to
Baalish
king
of
the
Ammonites
,
but
to
that
Baalish
Priest
,
that
man
of
sinne
Antichrist
of
Rome
,
whom
to
follow
as
their
Pilot
,
whose
lawes
to
liue
after
as
Rebels
they
haue
not
spared
,
chosing
rather
to
be
his
thrals
and
bondmen
,
so
their
treacherous
harts
in
hauing
their
will
being
naught
,
might
be
relieued
,
then
otherwise
according
to
the
lawes
of
God
,
of
nature
,
and
of
all
nations
,
to
be
subiects
at
home
in
their
own
countrey
,
to
their
owne
leige
,
naturall
,
and
mercifull
Princes
.
And
so
they
whose
hyrelinges
and
bondmen
they
bee
,
though
they
vse
them
for
their
purpose
a
while
,
yet
hardly
will
they
commit
any
great
trust
to
them
,
&
some
reason
they
haue
for
it
:
but
if
they
doe
commit
any
at
all
,
it
shall
be
no
further
then
they
play
in
sight
aboue
the
borde
as
we
say
,
and
in
the
end
,
if
they
sende
them
not
home
,
or
make
no
sale
of
them
,
as
it
may
be
they
will
when
they
haue
once
worne
them
out
to
the
stumps
,
or
otherwise
they
be
not
brought
home
by
some
other
meanes
,
that
in
the
iustice
of
God
,
they
may
be
made
publique
spectacles
to
the
whole
world
,
continuing
still
vnrepentant
,
they
are
like
to
perish
both
in
soule
and
body
,
most
damnably
for
euer
.
Now
where
it
is
saide
of
him
that
he
was
of
the
seede
Royall
,
the
holye
ghost
doth
it
not
but
to
some
purpose
,
wherein
he
shewed
forth
his
disdaine
ouer
Gedaliah
,
the
which
seemed
to
be
the
very
foundation
of
all
his
outrage
:
Indeede
to
be
noblye
borne
,
and
to
come
of
a
princes
stocke
,
is
a
matter
to
be
respected
:
but
when
God
wil
either
by
his
own
punishment
vpon
the
lyne
and
race
of
a
Prince
,
either
for
some
secret
in
the
Lord
himselfe
,
or
otherwise
pull
down
the
kings
themselues
,
for
some
notable
sin
,
as
he
for
pride
did
abace
Nabuchadnezzer
:
what
a
vanitie
is
it
for
men
to
stand
vpon
these
tearmes
,
I
am
a
prince
,
or
a
Princes
Sonne
,
or
neere
kinseman
,
or
of
his
race
,
I
am
a
noble
man
,
and
can
fetche
my
lyne
and
pedegree
from
(
as
we
say
)
the
conquest
,
what
of
all
this
?
thou
shouldst
for
these
causes
the
better
approue
thy selfe
in
holines
,
not
in
prophanes
before
God
and
before
men
,
not
in
thy
high
parentage
,
to
thinke
that
in
all
righteousnes
&
iust
dealing
,
thou
maist
liue
vncomptrollable
,
though
otherwise
it
maye
be
:
take
away
thy
great
birth
,
thou
shalt
shewe
thy selfe
a
very
monster
in
life
,
as
Ishmael
did
.
This
coulde
stand
for
no
plea
,
for
Ishmael
in
Mizpah
,
though
it
were
in
the
land
of
Iudah
,
seeing
Nebuchadnezzer
had
brought
it
vnder
,
being
as
concerning
birth
of
the
familye
of
the
Kings
of
Iudah
,
that
needes
he
must
therefore
become
a
Gouernour
:
God
had
otherwise
prouided
.
The
King
Zedekiah
himself
,
reprochefully
handled
,
as
is
39.
Chapter
before
to
see
,
his
eies
put
out
,
himselfe
bound
in
chaines
,
all
his
nobles
for
the
most
partslaine
,
his
sonnes
put
to
the
sword
,
and
God
had
alreadye
aduaunced
vnder
Nebuchadnezzer
,
Gedaliah
.
But
some
men
that
were
noblye
borne
,
cannot
in
any
wise
liue
subiects
in
a
land
,
although
there
want
neither
fauour
of
Prince
,
nor
Lands
,
nor
pleasure
,
nor
credit
,
nor
honor
,
except
they
maye
be
Monarches
,
all
that
will
not
satisfie
them
.
No
maruel
then
though
Ishmael
who
wanted
the
hundreth
penny
of
the
maintenance
that
some
haue
had
,
and
might
stil
haue
enioyed
amongst
vs
,
if
their
present
state
could
haue
serued
them
:
but
well
,
let
conscience
of
religion
be
a
colour
for
their
treasons
,
I
am
not
to
meddle
in
it
:
only
this
,
a
bad
conscience
,
and
a
bad
religion
,
it
is
in
my
conscience
,
which
can
giue
libertye
to
the
spilling
of
the
bloud
of
the
Lords
annointed
:
But
alas
Ishmael
his
hornes
were
cutte
being
of
no
such
abilitye
in
a
strange
land
,
and
yet
he
stands
vpon
his
birth
:
in
whome
we
see
this
pointe
that
men
hauing
bene
hie
and
alofte
,
it
is
a
hard
matter
for
them
to
stoop
and
become
subiects
:
for
Ishmael
had
smally
profited
concerning
the
good
wil
and
pleasure
of
God
vpon
his
creatures
,
therin
to
referre
himselfe
to
his
maker
.
Who
1.
Sam.
2.
7.
as
Annah
in
the
1.
Sam.
2.
7.
The
Lord
maketh
poore
and
maketh
rich
:
bringeth
low
,
&
exalteth
:
8.
He
raiseth
vp
the
poore
out
of
the
dust
,
and
lifteth
vp
the
begger
from
the
dung
hill
:
(
as
it
may
be
Gedaliah
was
but
base
in
comparison
)
to
set
him
amongst
Princes
,
and
to
make
them
inherite
the
seat
of
glory
.
&c.
Well
,
art
thou
hye
borne
?
art
thou
of
a
noble
house
and
familie
?
as
thou
art
,
so
wilt
thou
be
honoured
?
then
do
the
things
that
are
worthy
honor
.
For
as
one
saith
(
Osorius
de
gloria
)
Non
enim
diuitijs
abundare
nec
tenniores
affligere
neque
in
Rep.
dominari
sed
animi
bonis
affluere
vniuersis
charum
esse
Reipub
salutarem
existimari
est
laudabile
gloriosum
et
summus
honoribus
illustratum
.
For
not
to
be
rich
,
nor
to
afflict
the
poorer
sorte
,
neither
to
be
a
gouernour
in
the
common
wealth
:
but
to
haue
a
minde
enriched
with
good
vertues
,
to
be
beloued
of
al
,
to
be
reckoned
a
good
and
profitable
common-wealths
man
:
this
is
laudable
,
glorious
,
and
worthy
to
be
honoured
:
againe
saith
he
,
Est
enim
honor
diuinum
quoddam
praemium
virtuti
et
honestati
constitutum
omnem
turpitudinis
consortim
repellens
,
&
it
a
fit
vt
quianimum
flagito
et
turpitudine
,
contaminatum
gerunt
nullo
pacto
honorem
,
sed
inane
fortasse
nomen
honoris
adepti
,
in
summam
ignomia
versentur
.
For
honour
is
a
certaine
diuine
reward
appointed
for
vertue
and
honesty
,
chasing
away
all
filthy
company
,
and
by
that
means
they
who
beare
a
filthy
and
vicious
minde
,
hauing
got
to
themselues
no
true
honour
,
but
a
vaine
name
thereof
,
doe
in
the
meane
time
remaine
in
great
dishonour
and
reproche
:
these
speeches
of
his
are
true
,
being
referred
to
faith
in
Christ
,
without
which
whatsoeuer
is
,
is
sinne
:
and
therefore
wilt
thou
be
honoured
in
regarde
thou
art
honourablye
borne
?
then
follow
the
counsaile
of
Salomon
,
who
teacheth
thee
where
true
Pro.
4
,
7.
honor
is
to
be
had
.
Pro.
4.
7.
Wisedome
is
the
beginning
:
get
wisedome
therefore
:
aboue
all
thy
possession
,
get
vnderstanding
:
Exalte
her
,
and
she
shall
exalte
thee
:
she
shal
bring
thee
to
honor
if
thou
imbrace
her
.
Otherwise
,
if
thou
with
Absolon
a
Kings
Sonne
of
the
seede
royall
,
and
practise
the
like
trecherye
,
shalt
abandon
from
thee
all
duetye
to
God
,
to
Prince
,
to
Father
:
setting
thy
delights
onely
vpon
brauery
,
trechery
,
villany
,
and
all
manner
of
impietye
(
like
to
this
Ishmaell
who
was
notable
in
his
wickednes
)
delighting
thy selfe
in
thy self
,
and
thy
curled
locks
(
a
most
monstrous
thing
in
these
our
daies
)
but
of
late
in
comparison
(
by
the
way
to
speake
in
a
word
)
being
growne
into
custome
euen
with
those
of
religion
:
Whereof
heare
not
me
,
but
th'
appostle
Paule
.
1.
Cor.
11.
14.
who
saith
:
Doth
not
nature
it selfe
teach
you
,
that
if
a
man
haue
1.
Cor.
11.
14
long
haire
,
it
is
a
shame
vnto
him
?
And
if
the
spirite
of
God
call
a
thing
euil
,
shal
we
pleade
against
it
and
say
it
is
good
?
I
tell
thee
,
God
wil
make
thee
though
thou
be
neuer
so
faire
,
proper
,
and
comely
with
Absolon
:
vile
,
ignominious
,
and
reprochfull
to
alages
after
:
of
which
like
traiterous
Absolons
amongst
vs
,
God
hath
of
late
yeeres
discouered
some
,
and
made
them
an
example
of
his
iudgementes
,
to
all
posterities
to
come
after
vs
.
And
thus
much
of
that
he
is
said
to
be
of
the
seede
royall
,
whom
nobilitie
of
birth
nothing
auailed
vnto
honestie
&
true
honor
:
who
rather
shewed
himselfe
a
bastard
from
Israel
,
yea
an
enemie
to
it
,
as
it
were
some
Canaanite
or
Amorit
,
for
indeed
by
conuersing
with
Baalish
in
stead
of
being
a
true
Iewe
borne
,
he
became
a
changeling
in
transforming
himselfe
into
an
Ammonite
,
as
appeareth
by
his
monstrous
impietie
,
and
that
in
a
verye
shorte
time
,
as
the
text
saith
,
In
the
seauenth
moneth
,
which
was
no
long
time
after
the
taking
of
the
Cittie
,
and
burning
of
the
Temple
,
murthering
of
the
Nobles
,
and
butchering
vp
the
people
,
all
this
miserie
with
the
dishonour
of
his
King
,
and
the
shamefull
handling
of
his
Sonnes
,
had
this
vnnaturall
beast
&
merciles
tirant
forgot
,
setting
his
mind
vpon
no
other
matter
but
blood
,
and
how
to
doe
some
cheate
to
be
aduaunced
by
hauing
vtterlye
forgotten
the
Law
of
his
God
in
so
short
space
.
Further
,
when
it
is
said
,
that
10.
men
came
with
him
,
such
as
were
principall
persons
about
King
Zedekiah
that
had
conueied
themselues
out
of
the
way
,
with
this
archtraitor
,
vntill
they
might
finde
a
fit
time
for
the
compassing
of
their
trechery
:
he
the
principall
of
the
faction
,
hauing
once
madeaway
Gedaliah
(
the
plot
being
so
laide
before
)
was
to
be
made
gouernour
,
the
other
tenne
of
his
retinue
that
came
with
him
,
were
also
to
doo
their
exploits
vpon
other
,
and
they
hauing
euerye
one
as
young
princes
,
appointed
themselues
to
the
best
offices
vnder
him
:
such
factious
heads
lightlye
goe
not
alone
:
such
as
Solomon
speaketh
of
.
Pro.
1.
11.
Come
say
they
with
vs
,
we
will
lay
weight
for
bloud
,
Pro.
1
▪
11.
and
lay
priuilye
for
th'
innocent
without
a
cause
.
12.
we
will
swallowe
them
vp
quick
like
a
graue
,
euen
whole
as
those
that
goe
downe
to
the
pit
.
13.
We
shall
finde
all
precious
riches
,
and
fill
our
houses
with
spoile
.
14.
Cast
thy
lot
amongst
vs
,
we
wil
al
haue
one
pursse
.
For
indeede
,
such
is
the
disposition
of
wickednes
and
wicked
men
,
that
they
doe
desire
all
other
to
be
like
to
themselues
:
a
theefe
desires
a
companion
in
his
theft
,
a
brasen
fac'd
whore
desires
that
all
women
were
of
her
disposition
,
so
indeede
might
the
deuill
carrye
away
both
th'
one
and
th'
other
,
and
truely
we
had
neede
praye
against
the
corruption
of
our
nature
,
for
euen
as
drie
chippes
doo
easilye
take
fire
:
so
our
nature
is
by
prouocation
easilye
drawen
into
wickednes
,
and
if
we
doe
not
yeelde
to
the
sinnes
of
the
most
vile
,
as
vnto
open
whordome
,
open
theft
,
open
villany
,
open
papistry
,
open
treason
,
whence
is
it
that
we
are
so
restreined
,
being
of
the
same
nature
with
the
most
wicked
?
Let
vs
not
reioyce
ouer
th'
impieties
of
other
men
,
and
thence
take
occasion
to
be
proud
in
our selues
:
but
rather
let
vs
with
the
Apostle
learne
and
beare
away
this
lesson
.
Let
him
that
standeth
,
take
heede
he
fall
not
.
It
is
God
by
his
power
that
hath
kept
vs
,
otherwise
had
we
bin
lost
to
our selues
:
we
had
,
and
haue
a
nature
,
as
prone
to
the
most
vile
sinne
as
any
whatsoeuer
,
and
truely
this
age
of
Libertines
affoords
too
too
many
eggers
and
entisers
vnto
wickednes
of
all
kindes
,
and
especiallye
of
factious
and
seditious
persons
,
which
are
growne
into
companies
,
cloking
and
couering
their
wickednes
as
Ishmael
did
,
as
it
is
to
see
in
the
6.
verse
following
:
with
a
vehement
whotte
zeale
in
religion
,
busie
heads
of
diuers
sortes
,
there
are
some
buzie
headed
papists
,
some
busie
headed
protestants
,
some
busie
headed
Atheists
,
neuer
in
any
age
so
ful
of
busie
heads
:
some
busie
themselues
in
matters
of
state
,
some
in
matters
of
the
Church
,
(
though
such
are
to
be
had
,
)
whom
properly
it
concernes
in
church
and
commonwealth
,
in
the
Church
,
the
Bishops
,
ministers
,
and
Church
gouernours
:
in
Common
wealth
,
the
Magistrates
and
ciuill
Officers
:
and
in
both
Church
and
Common
wealth
as
the
head
ouer
the
bodye
,
Princes
and
sole
Gouernours
,
as
is
before
saide
of
them
:
as
for
other
men
more
priuate
,
called
to
no
one
office
but
by
intrusion
it
may
be
saide
,
Ne
sutor
vltra
crepidam
.
Euerye
man
let
him
walke
in
that
care
of
life
wherin
he
liueth
,
and
not
being
calde
to
preach
Christ
,
but
to
professe
him
,
let
him
holde
his
profession
in
all
singlenes
of
hart
,
and
in
all
loue
towardes
men
.
But
the
busie
heads
that
are
plodding
euery
way
for
worldlye
commoditye
,
laying
plots
,
making
shiftes
,
casting
a
thousand
waies
to
maintain
this
life
wretched
though
it
be
:
how
many
of
this
sorte
of
busie
headed
persons
,
a
good
Arithmetitian
to
finde
out
the
number
shalgreatly
be
troubled
:
&
of
al
these
sorts
of
busiheads
,
al
in
general
are
too
too
busie
in
reforming
others
,
but
where
is
the
head
that
is
busied
sufficiently
as
it
should
be
in
reforming
himself
?
I
may
not
vse
too
long
a
digression
in
speaking
of
these
Ishmael
his
companions
in
euill
:
it
followes
they
came
to
Gedahah
and
there
they
did
eate
bread
together
in
Mizpah
,
where
who
will
say
to
the
contrary
,
but
that
these
iolly
fellows
comming
to
Court
it
out
in
their
brauerye
,
to
shew
their
fidelitie
to
Gedaliah
forsooth
,
but
that
they
meant
all
good
to
him
their
Governour
:
Besides
by
the
way
,
mark
the
difference
betweene
these
ill
disposed
persons
and
Gedaliah
:
he
notwithstanding
he
were
but
of
a
base
and
meane
condition
,
no
otherwise
esteemed
off
then
before
this
his
aduauncement
:
yet
he
knowes
how
to
beare
himselfe
towards
all
degrees
,
as
princes
fellowes
,
hee
receiues
them
,
intertaines
them
,
and
admits
them
to
his
owne
table
:
a
meane
borne
man
so
sodainelye
aduaunced
,
and
of
so
rare
vertues
,
so
full
of
curtesie
and
clemencye
:
and
the
other
comming
of
a
Princes
stocke
,
and
therefore
consequentlye
not
without
singuler
education
,
so
degenerate
,
so
wicked
,
so
base
,
so
cruell
and
merciles
a
minde
,
it
is
strange
to
see
:
but
that
God
giues
his
graces
,
not
according
to
the
greatnes
of
birth
,
ne
yet
the
good
quallities
of
a
godly
Father
,
must
needes
by
right
of
inheritance
as
it
were
,
be
appropriated
vnto
the
Sonne
:
because
God
reserues
the
giftes
of
all
goodnes
to
himselfe
,
who
accordingly
,
where
he
will
haue
mercy
,
hath
mercy
:
and
where
he
hath
mercy
,
there
he
adorns
with
graces
meete
for
euery
man
according
to
his
calling
.
Well
,
They
did
eate
bread
together
in
Gedalias
Courte
or
Pallace
house
at
Mizpah
.
Where
is
to
be
further
obserued
the
vilenes
of
this
monster
,
whose
hart
because
of
his
disdaine
,
ambition
and
couetousnes
,
being
hardned
therin
,
did
nothing
melt
or
a
whit
relent
at
the
courteous
and
familiar
entertainement
of
Gedaliah
:
but
no
maruaile
though
this
fellowe
walked
as
a
freend
,
when
indeede
he
was
an
enemye
:
and
worse
then
that
,
for
an
enemy
he
was
,
vnder
a
cloake
of
amitie
and
great
freendlines
:
as
one
saith
,
Simulat
a
aequitas
,
non
est
aequitas
,
sed
duplex
iniquitas
,
quia
iniquitas
est
et
simulatio
.
Fained
equitie
is
no
equitie
,
but
a
double
iniquitie
:
because
it
is
iniquitie
and
dissimulation
:
such
a
one
was
this
viperous
varlet
,
in
this
outward
shewe
so
demure
,
as
I
remember
an
olde
speeche
,
Intus
Nero
,
foris
Cato
:
In
hart
a
very
Nero
a
most
bloudye
bloudsucker
,
and
without
in
shewe
as
graue
as
Cato
a
wise
and
prudent
Senator
,
euen
as
a
beast
compacted
of
many
beastes
:
Secundum
illud
poeticum
Leo
pars
prima
,
draco
media
,
ipsa
chymera
.
According
to
the
Poets
saying
:
The
principall
and
foreparte
,
a
Lyon
,
the
middle
parte
a
Dragon
,
a
very
chymera
it selfe
:
this
fellow
as
Salomon
saith
of
him
that
inuites
a
man
to
his
table
in
shew
of
curtesie
,
and
meanes
him
no
good
at
all
,
and
he
that
offers
himself
in
renewing
of
freendship
to
eate
and
drinke
with
thee
,
and
as
though
he
said
in
his
hart
Pro.
23.
7.
saith
Salomon
Pro.
23.
7.
eate
and
drinke
,
but
his
hart
is
not
with
thee
.
Such
an
other
was
Iudas
,
who
accompanying
Christ
as
his
Disciple
,
eating
and
drinking
with
him
,
with
a
Iudas
kisse
betrayed
him
:
as
the
holye
Euangelist
Mathew
26.
48.
Now
he
that
betraied
him
had
giuen
them
a
token
saying
:
whomsoeuer
J
shall
kisse
,
that
is
he
,
lay
holde
on
him
,
&c.
So
that
we
see
that
there
is
no
perfection
in
man
as
concerning
this
life
,
but
all
are
full
of
blemishes
and
defects
:
neither
could
the
degree
of
an
Appostle
in
respect
of
it selfe
keepe
it selfe
,
no
not
from
falling
as
Peter
did
:
wherof
all
are
guiltie
,
what
holines
soeuer
is
tyed
vnto
Peters
chair
at
Rome
,
as
his
supposed
successors
doe
giue
out
:
but
from
falling
also
vnrecouerably
,
which
may
teach
vs
in
whatsoeuer
place
God
hath
set
vs
in
Church
or
commonwealth
,
to
be
humbled
in
Gods
sight
,
and
not
to
rest
ouermuch
vpon
our
owne
wisedome
,
knowledge
or
calling
,
but
still
to
haue
our
refuge
by
praier
vnto
God
for
the
continuance
of
his
spirite
vpon
vs
,
and
for
the
increace
of
faith
,
so
full
of
flawes
are
the
harts
of
men
:
such
like
freends
●sal.
41.
9.
had
Dauid
as
he
recordeth
in
the
41.
Psal.
9.
Yea
,
my
familiar
freend
,
whome
J
trusted
,
which
did
eate
of
my
bread
,
hath
lifted
vp
the
heele
against
me
.
And
although
Dauid
spake
of
some
such
freends
that
haunted
his
house
,
fawning
vpon
him
,
yet
couertly
as
he
was
a
figure
of
Christ
,
he
prophecieth
of
Judas
as
the
Euangelist
John
recordeth
13.
18.
And
as
Christ
had
one
false
harted
Iohn
.
13.
18.
Apostle
amongst
twelue
,
so
vnto
Christes
members
it
maye
be
referred
not
altogither
without
some
such
freendes
,
who
vnder
a
colour
of
a
faire
countenance
shewed
,
became
false
dissemblers
:
many
such
Judas
kisses
,
many
wonderful
shakings
by
the
hand
,
greetings
and
salutation
with
such
cap
and
curtesie
,
and
so
amiable
embrasings
in
these
daies
as
it
is
wonderfull
to
see
,
and
yet
in
some
I
feare
,
Solomon
setteth
downe
their
propertie
to
the
ful
.
Pro.
26.
24.
He
that
hateth
will
counterfeite
Pro.
26.
24.
with
his
lippes
,
but
in
his
hart
he
laieth
vp
deceite
.
And
yet
time
discouers
all
dissemblers
,
as
followeth
,
26.
verse
.
Hatred
may
be
couered
by
deceite
,
but
the
mallice
therof
shal
be
discouered
in
the
congregation
.
Jshmaell
he
pretendeth
friendshippe
in
comming
to
Gedaliah
,
for
as
the
text
sayth
,
they
did
eate
bread
together
:
this
phrase
of
speech
concerning
the
eating
of
bread
together
,
is
in
the
Acts
of
the
Act.
2.
46.
Apostles
,
2.
chap.
46.
verse
.
And
they
continued
dayly
with
one
accord
in
the
temple
(
as
an
argument
of
loue
)
and
breaking
bread
at
home
,
did
eate
their
meat
together
with
gladnesse
.
To
note
this
,
that
as
the
Church
encreased
,
and
the
Apostles
gayned
people
vnto
the
Lord
,
by
the
Gospell
:
so
they
shewed
their
fruits
in
this
one
point
of
communicating
the
blessinges
of
God
,
as
meats
and
drinkes
,
and
in
receiuing
them
together
in
common
,
in
token
of
amitie
and
true
loue
to
be
continued
betweene
them
.
But
alas
,
what
hypocrisie
raignes
amongest
men
now
a
dayes
,
who
make
shewes
of
that
which
is
not
,
who
can
eat
,
drinke
,
and
keepe
company
,
laughing
in
the
faces
of
them
whose
heartes
(
were
it
not
for
daunger
of
lawe
,
and
open
shame
before
men
)
they
would
well
aforde
to
eate
(
as
wee
say
)
with
salte
:
such
a
notable
beast
was
this
,
whom
we
are
now
handling
:
whome
the
text
payntes
out
in
his
colours
,
2.
verse
.
Then
arose
Ishmael
the
sonne
of
Nethaniah
with
these
tenne
men
that
were
with
him
,
and
smote
Gedaliah
the
sonne
of
Ahikam
,
the
sonne
of
Shaphan
with
the
sword
.
A
great
point
of
manhoode
in
good
earnest
,
of
such
men
of
valure
as
they
were
,
not
the
meanest
men
I
warrant
you
that
could
be
got
,
no
cowards
,
nor
starters
at
a
dead
lift
,
such
as
feare
no
mans
face
in
the
land
,
men
that
had
mettall
in
them
.
Ishmaell
himselfe
a
tough
peice
of
flesh
,
and
a
valiant
cutter
,
a
cutthrote
I
should
say
.
All
the
rest
like
to
him
,
birdes
of
a
feather
:
as
concerning
courage
and
valure
,
boldnesse
and
strength
,
like
quallified
in
euerie
respect
.
Nymble
at
throtes
cutting
,
and
especially
when
mens
handes
and
feete
are
fast
bound
,
make
them
safe
from
resisting
,
and
these
be
they
that
will
be
ashamed
to
flie
an
ynch
till
they
haue
gotte
the
field
,
in
calme
seas
,
and
fayre
weather
,
men
that
will
stande
to
their
tackling
,
who
but
they
,
&
where
no
shew
of
daunger
is
,
they
will
neuer
giue
it
ouer
.
To
conclude
of
them
,
men
euery
ynch
,
and
see
you
not
their
manhood
what
a
wonderfull
peece
of
seruice
they
did
?
Then
arose
Ishmaell
and
ten
men
with
him
:
Soddenly
according
to
the
appointment
(
fast
binde
,
fast
finde
)
on
the
backes
of
them
they
come
,
they
set
on
them
,
and
where
is
the
place
of
meeting
?
and
what
weapons
hath
each
part
appointed
to
try
it
out
?
Gedaliah
with
his
people
,
not
prouided
at
all
,
nor
purposing
any
quarrell
:
they
I
warrant
you
made
sure
worke
,
euery
man
had
his
toole
readie
:
at
the
borde
they
take
them
,
no
man
stirres
his
foote
,
no
flying
ground
,
no
giuing
way
,
the
one
companye
of
Traytors
with
their
swordes
prouided
for
the
turne
,
the
other
their
meate
in
their
mouthes
,
and
the
cuppes
in
their
handes
,
without
any
suspition
of
euill
:
eating
,
drinking
,
and
making
merrie
,
bidding
welcome
to
these
farre
trauellers
out
of
the
coast
of
the
king
of
the
Ammonites
,
where
and
with
whome
they
had
layd
their
plot
for
the
executing
of
this
treason
.
But
such
a
like
manner
of
proceeding
doe
all
Traytors
take
,
with
whom
if
a
man
should
but
enter
parle
a
while
concerning
magnanimitie
and
cowardise
,
oh
,
you
should
finde
them
in
their
owne
conceites
the
odde
men
in
the
world
,
like
to
the
worthies
of
Dauid
,
of
whom
as
the
holy
Ghost
reporteth
,
1.
Chron.
12.
14.
speaking
of
the
sonnes
1.
Chr.
12.
14.
of
Gad
,
of
whom
one
of
the
least
could
resist
an
hundreth
,
and
the
greatest
a
thousande
.
But
bring
their
manhood
to
the
touch
,
and
you
shall
find
all
their
bragging
to
be
nothing
but
meere
wordes
and
cowardlinesse
,
white-liuered
gentlemen
,
such
as
in
the
reuenge
of
a
quarrell
holde
it
the
best
way
by
treachery
,
and
behinde
the
backe
of
their
aduersarie
to
make
the
onset
,
and
not
the
worst
point
of
their
manhoode
to
end
the
matter
with
a
sure
stab
without
fighting
a
blow
,
and
after
for
them
the
best
defence
is
,
foure
legs
are
better
then
twayne
,
a
most
horrible
thing
that
the
bloud
of
man
is
so
little
regarded
in
these
dayes
of
the
Gospell
,
and
that
there
should
be
any
escape
or
pardon
of
life
graunted
to
any
one
of
so
bloudie
mindes
,
for
whom
the
law
of
God
hath
prouided
no
refuge
,
who
in
their
owne
heartes
carry
the
guiltines
of
the
bloud
of
them
to
their
graue
.
Prou.
28.
17.
Salomon
,
Prou.
28.
17.
describeth
them
.
A
man
that
doth
violence
against
the
bloud
of
a
person
,
shall
flee
vnto
the
graue
,
and
no
man
shall
stay
him
:
that
is
,
let
no
man
pittie
him
,
nor
once
take
compassion
Exod.
21.
14.
on
him
.
Exod.
21.
14.
But
if
a
man
come
presumptuously
vpon
his
neighbour
to
slay
him
with
guile
(
sayth
Moses
)
thou
shalt
take
him
from
mine
alter
,
that
he
may
die
.
Examples
of
such
villanies
committed
we
haue
in
the
holy
hystorie
,
some
●
.
king
.
16.
9.
in
the
16.
chap.
1.
Kings
9.
we
read
of
Elah
the
sonne
of
Baasha
,
who
beeing
King
ouer
Israell
,
was
by
Zimri
his
seruant
Captaine
of
halfe
his
Chariotes
,
conspired
against
him
,
as
hee
was
in
Tirzah
drinking
,
till
he
was
drunken
in
the
house
of
Arza
steward
of
his
house
.
And
Zimri
came
and
smote
him
and
killed
him
,
and
what
the
end
of
Zimri
was
as
followeth
,
18.
verse
.
And
when
Zimri
sawe
that
the
Citie
was
taken
,
he
went
into
the
pallace
of
the
kings
house
and
burnt
himselfe
,
and
the
kinges
house
with
him
.
These
kinds
of
cruell
murthering
men
at
vnwares
,
the
holy
scripture
condemneth
of
most
impious
crueltie
,
in
the
2.
Sam.
20.
9.
2.
Sam.
20.
9.
It
is
recorded
that
Ioab
the
Captaine
of
the
hoste
,
the
cause
being
as
it
seemed
in
that
Dauid
had
giuen
the
promise
of
his
place
to
Amasa
,
as
appereth
,
2.
Sam.
19.
13.
therfore
Ioab
pretending
peace
,
came
to
him
and
sayd
:
Art
thou
in
helth
2.
Sam.
19.
13
my
brother
?
And
Joab
tooke
Amasa
by
the
beard
with
the
right
hand
to
kisse
him
.
But
Amasa
tooke
no
heede
to
the
sworde
that
was
in
Joabs
hand
,
for
therewith
hee
smote
him
in
the
fift
ribbe
and
shed
out
his
bowels
to
the
ground
,
and
smote
him
not
the
second
time
so
he
died
.
In
the
like
bloudie
manner
dealt
Joab
with
Abner
,
pretending
to
speake
peaceably
with
him
in
the
gate
.
2.
Sam.
3.
27.
Concerning
2.
Sam.
3.
27.
which
treacherous
manner
,
Dauid
left
order
with
Salomon
his
sonne
,
as
is
to
1.
king
.
2.
5.
see
,
1.
Kings
2.
5.
to
the
which
order
Salomon
agreed
,
and
caused
Benaiah
to
smite
Joab
,
hauing
caught
hold
on
the
hornes
of
the
Alter
:
and
there
hee
died
.
In
the
like
treacherous
sorte
dealt
2.
Sam.
13.
28
Absolon
with
Amnon
,
2.
Sam.
13.
making
a
great
feast
at
a
sheep-shearing
,
whither
as
they
,
his
brethren
the
sons
of
Dauid
were
inuited
by
him
,
and
Absolon
had
giuen
charge
concerning
Amnon
to
his
seruants
,
that
when
they
saw
Amnons
heart
merry
with
wine
,
they
should
smite
him
,
and
so
they
did
.
In
which
acte
,
although
Amnon
had
done
wickedly
in
defiling
Thamar
his
sister
:
who
gaue
Absolon
any
such
commission
,
in
steede
of
publique
iustice
to
be
passed
on
him
,
that
he
should
so
bloudily
reuenge
it
,
as
his
owne
priuate
quarrel
?
Some
like
feastes
such
hipocrites
make
,
and
in
the
middest
of
their
cups
their
hearts
are
most
bloudy
.
To
omit
the
butchery
of
Abimilech
,
vpon
his
brethren
,
for
the
placing
of
himselfe
in
the
kingdome
,
Iudg.
9.
5.
verse
.
To
omitte
Iudg.
9.
5.
(
only
glauncing
wise
to
speake
of
them
)
the
poysoning
of
King
Iohn
King
of
England
,
by
a
Munke
of
Swinsthead
Abbey
:
the
murther
fresh
in
memory
done
by
a
Fryer
most
bloudely
,
vpon
Henry
,
the
late
King
of
France
:
the
villanous
attempt
vpon
the
Prince
of
Orange
.
To
passe
ouer
the
abhominable
crueltie
of
the
Guizians
,
bathing
themselues
in
bloud
,
in
the
time
of
the
Massacer
,
&
that
practise
against
the
Lord
Chastillon
,
the
high
Admirall
of
France
:
And
finally
to
omit
to
speake
of
Bothwell
his
villany
,
not
a
whit
behinde
any
of
the
rest
in
sauage
crueltie
for
his
treson
against
the
late
King
of
Scots
.
And
to
draw
to
an
end
of
this
treatise
,
wherin
you
haue
seene
layd
forth
the
duties
of
faithful
subiects
towards
their
Princes
,
especially
concerning
their
outward
estate
,
and
towardes
all
other
Magistrates
:
as
also
the
partes
and
duties
of
Princes
on
the
other
side
,
towardes
their
subiects
and
people
.
And
finally
,
the
manner
and
forme
of
Traytors
in
the
execution
of
their
villanyes
,
whence
I
am
first
to
craue
humbly
of
so
many
as
this
treatise
shal
come
into
their
hands
to
be
seene
and
read
,
that
they
will
especially
consider
the
excellency
of
the
history
,
&
how
it
agrees
with
the
present
estate
of
this
age
vniuersally
thorough
out
al
the
parts
of
Christendom
,
requiring
all
of
euery
condition
in
the
feare
of
God
,
that
according
as
they
finde
the
truth
set
downe
before
their
eyes
,
they
wil
lay
it
to
their
hearts
,
and
make
profite
therof
,
and
with
greater
care
of
practise
to
proceed
vnto
a
more
full
purpose
of
obedience
vnto
our
Prince
,
Counsellers
and
Magistrates
:
in
not
only
bridling
their
owne
tongs
from
speaking
,
or
hearts
from
conceiuing
ill
against
the
Prince
,
being
expressely
against
the
lawe
of
God
prooued
:
but
also
they
will
care
,
not
to
giue
their
eares
to
heare
ought
from
others
,
(
especially
those
runagates
about
the
lande
,
the
Seminary
men
)
that
eyther
tendeth
,
or
may
tend
to
the
impeachment
of
the
glory
,
credite
and
estimation
of
her
Maiestie
,
and
of
her
royall
Crowne
&
dignitie
:
But
with
all
their
care
and
diligent
endeuour
,
they
wold
hence
learne
to
discry
these
Seminaries
and
seedes
men
of
high
treasons
,
that
by
discouering
them
,
(
and
that
in
all
conuenient
time
)
thereby
they
may
stoppe
the
cause
of
any
ill
concerning
reports
or
other
mischiefes
pretended
against
the
present
state
of
her
Maiesty
and
people
,
not
giuing
themselues
libertie
to
heare
the
licentious
communications
which
in
the
houses
of
libertie
of
many
in
their
ignorance
,
not
against
the
supreme
Magistrate
in
plain
tearms
,
which
so
openly
they
dare
not
,
but
against
the
inferiour
Gouernours
,
also
whom
not
to
thinke
euill
of
only
,
but
in
brode
termes
to
speake
against
(
such
is
the
loosenesse
of
these
dayes
)
as
hardly
as
may
be
,
is
their
common
custome
.
Secondly
vpon
the
care
and
regard
that
subiectes
haue
ouer
and
towardes
their
Princes
,
and
so
consequently
towardes
her
Maiestie
our
Soueraigne
,
whom
herein
we
are
to
prayse
God
for
,
from
our
very
hearts
,
vprysing
and
downe
lying
,
humbly
vpon
our
knees
Euening
and
Morning
,
considering
how
she
hath
shewed
and
approoued
her selfe
,
hitherto
the
only
Prince
and
Pastor
most
carefull
and
louing
,
most
tender
and
mercifull
,
for
mainteyning
vs
her
people
,
for
shedding
the
sheepe
from
the
goates
,
for
prouiding
for
vs
,
that
we
haue
liued
,
and
doe
yet
,
in
all
peace
and
prosperitie
:
for
preuenting
the
woluish
and
deceitful
troublers
of
our
peace
,
for
gathering
vs
together
when
we
were
like
to
be
scattered
,
for
preseruing
vs
vnder
God
,
when
we
were
like
to
perish
,
had
not
the
Lorde
beene
on
her
side
,
had
not
the
Lorde
beene
on
her
side
,
as
Dauid
in
the
124.
Psalme
,
for
the
guiding
,
safelie
conducting
and
preseruing
vs
,
when
men
rose
vp
against
vs
,
they
had
then
swallowed
vs
vp
quicke
,
when
their
wrath
was
kindled
against
vs
.
To
the
prayse
of
the
which
God
,
let
vs
say
as
in
the
same
Psalme
,
Praysed
bee
the
Lord
,
which
hath
not
giuen
vs
a
pray
vnto
their
teeth
,
our
soule
is
escaped
,
&c.
And
this
deliuerance
through
Gods
mercy
hath
befallen
vs
vnder
her
highnesse
,
shee
hauing
beene
the
onely
Pastor
of
all
the
Princes
vppon
the
earth
,
for
many
yeares
:
whose
watchings
and
carefulnes
God
hath
blessed
,
of
whom
I
hope
,
I
may
without
flattery
say
that
with
Dauid
,
She
hath
fedde
vs
her
people
and
sheepe
of
her
folde
,
according
to
the
simplicitie
of
her
heart
,
and
guided
vs
by
the
discretion
of
her
handes
:
For
whose
continuance
wee
are
further
to
pray
to
God
,
that
her
Maiesty
as
she
hath
now
many
yeares
honorably
ruled
vs
,
so
she
may
in
Gods
feare
proceede
to
play
the
part
of
a
good
Princesse
ouer
vs
still
,
to
maintain
vs
by
the
law
of
God
,
and
the
wholsome
lawes
of
our
Countrey
in
all
peace
and
godlinesse
during
Gods
will
and
pleasure
.
And
finally
,
that
all
other
,
to
whose
view
this
shall
come
,
not
aunswering
perhaps
their
iudgements
being
contrarily
minded
,
as
Papists
,
Recusants
,
from
whose
profession
haue
proceeded
,
especially
,
the
Arch-traytors
of
this
land
(
some
one
or
fewe
odde
and
frenticke
spirits
possessed
with
an
vncleane
spirite
of
rayling
vppon
Magistrates
of
late
dayes
,
excepted
)
that
the
rest
remayning
,
vnto
whom
in
matters
of
faith
and
conscience
,
that
Counsell
of
Trent
is
approoued
,
although
it
may
be
in
that
one
point
of
rebelling
against
the
lawfull
&
naturall
Prince
they
differ
some
fewe
of
them
:
yet
all
of
them
will
consider
in
vprightnesse
betweene
God
and
their
owne
hearts
,
what
mercie
they
haue
receiued
from
her
Maiestie
in
stead
of
crueltie
by
them
contrariwise
offered
vnto
her
againe
:
what
freedome
?
what
libertie
?
what
priuiledges
and
annuities
they
doe
enioy
,
in
comparison
of
the
hard
measure
offered
to
our
brethren
in
the
late
dayes
of
Queene
Mary
,
and
yet
might
enioye
what
they
would
more
▪
with
greater
freedome
,
were
not
their
wilfulnesse
such
,
that
yet
euen
they
also
will
learne
not
onely
themselues
to
restrayne
vnnaturall
&
disloyal
words
&
thoughts
:
but
all
concealementes
of
euill
against
Prince
,
Magistrate
and
the
common
state
of
the
lande
.
And
thus
desiring
God
that
the
glorious
Gospell
of
Christ
Iesus
his
sonne
,
and
his
kingdome
by
the
preaching
thereof
may
be
continued
,
and
more
and
more
inlarged
vpon
our
land
,
wee
our
Prince
and
Countrey
may
liue
in
the
fellowshipe
of
one
sayth
agreeable
to
the
holy
Scriptures
,
thereby
the
higher
powers
learning
to
rule
according
to
godlinesse
and
we
the
people
may
liue
in
all
obedience
to
our
Princes
&
Gouernors
according
to
the
phrase
of
the
immortall
,
inuisible
,
and
onely
wise
God
,
three
distinct
persons
,
the
father
,
sonne
,
and
the
holy
Ghost
,
all
one
in
the
vnitie
of
the
Godhead
:
to
whom
be
all
honour
,
prayse
and
glorie
now
and
for
euer
.
Amen
.
FINIS
.